Meanwhile important events were developing down in Macedonia. The people throughout this region, with the exception of the few Greeks along the sea shores, had been bitterly disappointed by the Treaty of Berlin, which delivered them back into the hands of the Turks. It soon became obvious that even the reforms promised by the XXIII Article of that document were to remain meaningless; the Turkish Government did not even pretend to put them into effect.
During this period many young Macedonian peasant boys crossed the frontier over into free Bulgaria, where the excellent schools being established offered them opportunity to obtain an education that had never before been available to Bulgars. These young fellows returned to Macedonia unobtrusively and quietly by exerting their influence on the peasants. At first they merely instructed them in reading and writing; then they inaugurated evening gatherings where things of the outside world were discussed. Two of the most prominent of these young educators were Damyan Grueff and Gotze Deltcheff, now worshipped by the common peasants as the martyr heroes of their movement for freedom.
It was Grueff and Deltcheff who first gave these early efforts a definite turn. They began organizing the villagers into societies whose object was distinctly revolutionary. But during all their careers neither of these two men advocated union with Bulgaria. Later on, as will be shown, they became bitterly opposed to that idea, as did all of their followers and disciples. They wanted to create a program for their organization which should be acceptable to all the people of Macedonia; Greeks, Serbs, Vlachs and even Mohammedans, as well as Bulgars. So they preached the idea of "Macedonia for the Macedonians;" Macedonia to be either an entirely separate nation by itself, or an autonomous state, under Turkish suzerainty.
Their organization had a more immediate purpose, however. And that was to establish some sort of order in the midst of Turkish anarchy. The trouble with the Turkish rule was not that it ruled too much, but that it ruled too little. Brigands, both Mohammedan and Christian, ranged the mountain regions, preying on the poor peasants. Turkish troops made no special efforts to check them. Turkish courts were so corrupt that justice was a joke. Though there was a tendency on the part of the courts to favor their own people, all other things being equal, still that was not the chief grievance of the Macedonian peasants. The trouble was that the courts could always be bought and a case always went against the poor man, whether he was Christian or Mohammedan. And finally, in some sections of Macedonia, especially down around Monastir, toward the Greek frontier, the Greek Church was still enjoying the same authority over Bulgar communities that it had once enjoyed up in Bulgaria. To add to this trouble, the Greek patriarch was again attempting to push his propaganda all over the country, employing armed bands to terrorize the villagers into declaring themselves Greeks. This, of course, was a campaign carried on in conjunction with the Greek Government, which wished to Hellenize Macedonia against the day when Turkey should be driven out, so that it could lay claim to the country on the strength of "blood kindred."