The Origins of the Slavic Nations by Serhii Plokhy

Author:Serhii Plokhy [Plokhy, Serhii]
Language: eng
Format: epub
Publisher: Cambridge University Press
Published: 2006-09-07T00:00:00+00:00

[49] See my Cossacks and Religion, pp. 149–52.

[50] See Petro Kraliuk, Osoblyvosti vyiavu natsional′noï svidomosti v ukraïns′kii suspil′nii dumtsi 16 – pershoï polovyny 17 st. (Lutsk, 1996), pp. 71–73.

[51] On Uniate arguments to that effect, see Ihar I. Marzaliuk, Liudzi daŭniai Belarusi : ėtnakanfesiinyia i satsyia-kul′turnyia stereotypy (X–XVII st.) (Mahilioŭ, 2003), pp. 84–85.

[52] On Smotrytsky, see Frick, Meletij Smotryc′kyj.

[53] Smotrytsky, Verificatia niewinności (Vilnius, 1621), p. 60 (quoted in Frick, Meletij Smotryc′kyj, p. 235). For a discussion of Smotrytsky’s views on the “Ruthenian nation,” see ibid., pp. 229–38.

[54] Among the princes, the percentage of marriages outside their confession appears to have diminished from approximately 50 percent in the period 1540–1615 to 29 percent in the years 1616–50. By 1616 most princely families had already abandoned Orthodoxy and married within their new confession (predominantly Roman Catholicism). By that time the confessionalization of religious life in the Commonwealth was well advanced, making interconfessional marriages and families an exception to the general rule. These developments reduced the number of interconfessional marriages not only among the princes but also among the Ruthenian nobility in general. According to Yakovenko’s calculations, they declined from 16 percent (1581–1615) to 12 percent (1616–50) (Iakovenko, “Relihiini konversiï,” p. 36).

[55] See Natalia Iakovenko, “Latyna na sluzhbi kyievo-rus′koï istoriï (Camoenae Borysthenides, 1620 rik),” in eadem, Paralel′nyi svit, pp. 270–95, here 292.

[56] For an often erroneous Ukrainian translation of this Latin poem, see Ukraïns′ka poeziia ⅩⅦ stolittia (persha polovyna). Antolohiia, comp. V. V. Iaremenko, ed. O. V. Lupii (Kyiv, 1988), pp. 93–119. For an analysis of the poem, see Ihor Ševčenko, “Poland in Ukrainian History,” in idem, Ukraine between East and West, pp. 112–30, here 124–26 ; Iakovenko, “Latyna na sluzhbi kyievo-rus′koï istoriï.”

[57] On the treatment of Janusz Ostrogski (Ostrozky) and the Zaslavsky princes – heirs of the Ostrozkys and protectors of the Uniate Church – in panegyrical literature, see Iakovenko, “Topos ‘z′iednanykh narodiv,’” pp. 248–54.

[58] Members of a nobiliary dietine convoked at Berestechko in March 1573 described themselves as follows : “We the councillors, dignitaries, land and castle officials and the whole knighthood of the noble nation [descent], citizens of the Volhynian land.” See Petro Sas, Politychna kul′tura ukraïns′koho suspil′stva (kinets′ ⅩⅥ – persha polovyna ⅩⅦ st.) (Kyiv, 1998), pp. 44–45.

[59] See extensive quotations from both documents and a discussion of their contents in Mykhailo Hrushevs′kyi, Istoriia ukraïns′koï literatury, vol. VI (Kyiv, 1995), pp. 201–7, 272–91.

[60] For a discussion of Smotrytsky’s use of the term “Ruthenian nation” and the multiple meanings that he attributed to it, see Frick, Meletij Smotryc′kyj, pp. 232–34. Cf. Kraliuk, Osoblyvosti vyiavu, pp. 76–80.

[61] Quoted in Hrushevs′kyi, Istoriia ukraïns′koï literatury, VI : 295. For an English translation of part of this statement, see Frick, Meletij Smotryc′kyj, p. 233. Cf. the reprint of Smotrytsky’s Justification in Collected Works of Meletij Smotryc′kyj, vol. I (Cambridge, Mass., 1986), p. 513.

[62] Quoted in Hrushevs′kyi, Istoriia ukraïns′koï literatury, VI : 254. Cf. Plokhy, The Cossacks and Religion, pp. 160–61. On the spread of the Union among the Volhynian nobility, many of whose representatives supported Orthodoxy or the Union

Download

Copyright Disclaimer:
This site does not store any files on its server. We only index and link to content provided by other sites. Please contact the content providers to delete copyright contents if any and email us, we'll remove relevant links or contents immediately.