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Dimitar and Konstantin Miladinov, as teachers, writers and public figures, were the first advocates for preserving and strengthening the national self-consciousness of the population of Macedonia, threatened during the Turkish rule by the assimilationist offensive of the Phanariotes. The Hellenizing policy of the Greek Patriarchate caused D. Miladinov, as early as 1852, when he himself was leading school education in Greek, to turn anxiously to Alexander the Exarch: "The six-eighths of Macedonia, which are populated by monolingual Bulgarians - he wrote to him - are all learning the Hellenic script and are called Hellenes by the Hellenes, except for the northern Slovenes, who are advancing in the Slovenian (language)", 1 Therefore, after the Crimean War, when the movement for the political and spiritual liberation of the Bulgarian people entered its decisive stage, Miladinov became one of the pioneers of the national awakening of Macedonia. As a teacher, with the active assistance of his younger brother Konstantin, Rayko Zhinzifov and other of his students and followers, he was the first to lead the struggle for the introduction of the Bulgarian language, which had been overthrown by the Phanariotes, into the school and the church, and with his exceptional activity against the denationalizing advances of the patriarchate, he established himself as a universally recognized figure in the Bulgarian revival. That is why, when in the January days of 1862 the news of the martyrdom of the two brothers was brought from Constantinople, it disturbed their compatriots from all corners of Bulgaria, and a number of Slavic periodicals, appreciating the value of their great work, widely popularized their names. Having received a solid education for their time in Greek educational institutions, which Konstantin subsequently enriched at the Faculty of Philology in Moscow, the Miladinovs perceptively understood the role of culture for the national revival of every nation. The rich literature of Greece, which excitingly reflected the life of ancient Hellas and the flowering of its civilization, not only does not disturb their national consciousness, but makes them look at the preserved material and spiritual values ​​of their people in order to document through them their historical past, the stability of their way of life and character. And if the Bulgarian literature of that time, whose development was hindered by the conditions of political and spiritual oppression, could only partially respond to this patriotic need, in the folk poetic work of Dimitar Konstantin Miladinovi discovered both the past, the present, and the future of his people. The collection of samples of folklore and their publication in the collection “Bulgarian Folk Songs” strengthened, enriched, and exalted their patriotic and democratic work.

Paisii Hilendarski rises as a bright beacon among the historical and historical-literary processes that take place at one of the peak moments in our development - at the beginning of the Bulgarian Revival and the new Bulgarian literature. His work collects the light of the past and directs it forward into the future. As the founder of a new era, he has a clear view of its needs and sees deeply into the fate of our people. And the famous Slavo-Bulgarian History is not only a major work of new Bulgarian literature, but presents a program that sets the tasks of the Bulgarian Revival and charts a path for the development of the Bulgarian BO people. The bright figure of the first Bulgarian Revivalist has long attracted the attention of our science. However, the sources for both his activities and his era are scarce and the scientific search is struggling to find its way to his personality and to the processes that brought him to the brink of two eras, as a harbinger of a new moment in the historical and literary development of our people. Our Marxist historiography and literary studies - one might say - have already explained the essence of our Revival, which represents a period of transition from a feudal to a capitalist formation. However, a number of extremely important questions that the development during the era poses have remained unclear; Their solution would reveal to us more specifically the processes that lead to the appearance of the Slavonic-Bulgarian History in 1762 and that follow after this appearance, in order to complete in our country "the Great Engels Revival. 1 of a progressive revolution" - as he called it. Our general and literary historiography of recent times has rightly directed its attention not only to the phenomena that register the offensive movement and acquaint us with the picture of life and the achievements of culture and literature, with a number of personalities and works representing the individual moments and successes of our socio-historical and literary past, but also to the processes and laws of our development. However, in order for these processes and laws that drive our development to become fully apparent, Paisius' work and our Revival must be placed in the light of the general historical and historical-literary development that European peoples have undergone over the centuries.

At first glance, the fate of Hristo Radevski and his poetry is clear, but difficult to understand. A revolutionary poet in spirit and expression, Radevski's fate is not like the fate of Bulgarian revolutionary poets. They usually leave before life has begun to clarify or make sense of their pathetic symbolism, before life has begun to unravel the exact, real meaning of their words. Stalked on Okolchitsa, felled at the military shooting range or caught by a ridiculous accident, they have ignited the imagination of subsequent generations with the painful and sweet theme of the place of their fiery souls in the other times that have come. Radevski is one of the few who can see the full unfolding of the forces whose soothsayers and conjurers they were, to see with joy and surprise the new world that lived in their dreams, and which they fearlessly and loudly called. Some are inclined to see in such a confluence of life's circumstances a silent passing of Fortune. Why? Does the encounter with the lasting truths of life require less courage, manliness, and strength than death for them?