A study published in volume 15 of the journal Antiquities (Антикот) has uncovered dozens of Bulgarian inscriptions found in Greek Orthodox monasteries in Jerusalem’s Old City, shedding light on Bulgarian pilgrimages during the Ottoman period. The inscriptions were revealed through a photographic survey using advanced imaging techniques such as multispectral and RTI imaging, allowing researchers to read faded markings that would otherwise be overlooked.

The inscriptions, discovered at key sites like the Monastery of St. Theodore, the Monastery of the Forerunner (John Prodromos), and the Monastery of St. Charalambos, offer valuable insights into the history of Eastern Christianity in Jerusalem, particularly during the Ottoman era. The study emphasizes the significance of these inscriptions for tracing Bulgarian presence in the Holy Land, focusing on their pilgrimages over the 500 years of Ottoman rule.

One inscription found at the Monastery of St. Theodore reads: “Hadzhi Stoyko from Kotil. Year 1776,” referring to the town of Kotel in Bulgaria. Kotel's economic success in the 17th century made it an important textile center, contributing to its residents' wealth and prominence. Another inscription from the same monastery mentions: “Hadzhi Stan. Hadzhi Jovancho. Hadzhi Ivan(?). Hadzhi Filip. From (Ga)bravo. 1794,” highlighting Gabrovo’s role as a center of Bulgarian Renaissance activity.

The study also documents several inscriptions from other monasteries. For instance, one at the "Predetecha" monastery reads: “Hadzhi Georgi. 1842 from Kamenitsa,” linking it to the monastery of "St. George" in Belashtitsa. Another inscription, “Hadji Mihail priest from Istanbul,” emphasizes the significant Bulgarian community in Istanbul during the Ottoman period.

At the Monastery of Saint Charalambos, detailed inscriptions from 1874 list pilgrims from Stara Zagora and Oryahovo, among whom are “Hadji Todor Koyuv and his children: Hadji Gjorgi (and) Hadji Maria.” An 1881 inscription mentions “Hadji Atanas from the Solun kaza, from the village of Negovan,” (ed. note: Solun=Thessaloniki) a notable area for its connections to Bulgarian nationalism in Macedonia.

The inscriptions also highlight trade symbols used by Bulgarian merchants active in cities such as Buda, Vienna, and Novi Sad, with these symbols appearing on tombstones and seals. In the Church of the Holy Sepulchre, one inscription from 1854 identifies a pilgrim as “Netko from Koprivshtitsa,” a town with special privileges under Ottoman rule, including tax exemptions and restrictions on Muslim residents.

Further inscriptions from the Abrahamic Monastery date back to 1780, listing pilgrims from Svishtov, including “hadji Stoyan, son of hadji Petko, hadji Ivan, and hadji Manchu (sons) of hadji Angel from Svishtov.” The study also notes that pilgrimages from Svishtov continued well into the 20th century, even during the British Mandate in Palestine, marking the enduring spiritual connection between Bulgarian Christians and Jerusalem.

This research provides an exceptional glimpse into the long-standing Bulgarian pilgrimage tradition to Jerusalem, offering a rare view into the lives and spiritual journeys of Bulgarian pilgrims from the Ottoman period up to the early 20th century.

Source: BGNES