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The Many Worlds of Peter Mohyla Author(S): IHOR ŠEVČENKO Source: Harvard Ukrainian Studies, Vol The President and Fellows of Harvard College The Many Worlds of Peter Mohyla Author(s): IHOR ŠEVČENKO Source: Harvard Ukrainian Studies, Vol. 8, No. 1/2, The Kiev Mohyla Academy: Commemorating the 350th Anniversary of its Founding (1632) (June 1984), pp. 9-44, 1 Published by: Harvard Ukrainian Research Institute Stable URL: http://www.jstor.org/stable/41036024 . Accessed: 30/09/2014 19:11 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Harvard Ukrainian Research Institute and The President and Fellows of Harvard College are collaborating with JSTOR to digitize, preserve and extend access to Harvard Ukrainian Studies. http://www.jstor.org This content downloaded from 66.171.203.165 on Tue, 30 Sep 2014 19:11:37 PM All use subject to JSTOR Terms and Conditions The Many Worlds of Peter Mohyla IHOR SEVÕENKO To be in Kiev duringthe almost twentyyears of MetropolitanPeter Mohyla's ascendancyin thatcity (1627-1646) musthave been a heady experiencefor many a soul. The Orthodoxat largewere witnessingthe rebirthof theirGreek religionand of theirRus' nation. Select groups amongthem - teachersand studentsof Mohyla's college, well-estab- lished parentssending their sons there,or printersand editorsat the press in the Monasteryof the Caves (fig. 1, p. 41) of whichMohyla was abbot - could feel that theywere playingan importantpart in bringingabout that rebirth.Some helped by teaching,supporting, or learningthe new "sciences," othersby enlistingmodern technology in the serviceof a sacred cause. In severalquarters, spirits were uplifted and mindswere expanding. My essaywill be devotedprimarily to these two livelyand optimistic decades in Kiev's intellectuallife. It will deal withthe early years of Mohyla and of his educational enterprise;with the intellectualhori- zons of the metropolitanand of the studentsin his newly created college in Kiev; and with the attitudethe college and its founder displayedtoward the Polish Commonwealthand the Cossacks. I shall only occasionallytouch upon the subsequent historyand influence exerted by Mohyla's college, which was raised to the rank of an academy toward the very end of the seventeenthcentury. I shall, however,close withsome remarkson whatMohyla's school mayhave contributedto the growthof Ukrainianhistorical and national con- sciousness.* * By way of experiment,I adoptedthe transcriptionrules proposed by O. A. Bevzo, "Pro pravyladrukuvannja istoryõnyx dokumentiv, pysanyx ukrajins'koju movojuv XVI-XVIII st.," VisnykAkademiji nauk URSR, 1958,no. 2, pp. 12-26 (cf. esp. 23-25), forproper names and textswritten in thevernacular. For titlesof books and fortexts written (or purportingto be written)in Slavonic,I used the simplifiedconventional transliteration (except for rendering of r by h ratherthan g). The termsRossija and rossijs'kyjhave beentranslated as "Rus"' and "Ruthen- This content downloaded from 66.171.203.165 on Tue, 30 Sep 2014 19:11:37 PM All use subject to JSTOR Terms and Conditions 10 IHOR SeVÖENKO I The Kievan EpiphanyBratstvo, a religiousconfraternity of laymenand clergy,was founded in 1615. It obtained the rank of a stauropêgion - thatis, a foundationdirectly protected by the patriarchof Constan- tinople- througha charterissued in 1620 by Theophanes, the patri- arch of Jerusalem,who acted as Constantinople'splenipotentiary. The same chartersanctioned the Confraternity'sschool, whichit called a school of Helleno-Slavonic and - significantly- Latin scripture. The year1620, which saw the "illegal"re-establishment of an Orthodox hierarchyin the Ukraine and in Belorussia by the same Theophanes, was thus also a milestonefor an educational upsurge in Kiev. The correspondingsecular privilege for the Confraternitywas issuedby the Polish kingSigismund III in 1629. The directorshipof the Confraternityschool was an importantpost; it was held by people drawnfrom the ranksof the Orthodoxintellec- tual elite. Iov Borec'kyj, the firstmetropolitan of Kiev of the restored hierarchyof 1620, was directorbetween 1615 and 1619 and a superior of the school until 1631. Other prominentintellectuals, both laymen and ecclesiastics,among the officersof the school were Vasyl' Bere- zec'kyj the jurist,Meletij Smotryc'kyj(1618? 1626/28?),whose name is familiarto Slavic philologists,Kasijan Sakovyé, and Zaxarij Kopy- stens'kyj,archimandrite of the Monasteryof the Caves. Such was the state of Orthodoxeducation in Kiev when Peter Mohyla appeared on the scene, to strengthenand broaden the new concepts that were already makingtheir way in that education.1 forin textswritten in lifetimeand withinhis ian," respectively, " Mohyla's " jurisdic- tionthese terms mean "Rus' or "belongingto Rus' withinthe Polish-Lithuanian Commonwealth,as opposed to Moskva'Muscovy' and moskovs'kyj'Muscovite'. To allow controland to avoid confusionwith cases where"Rus'," "Ruthenian" translatesRus' rus'kyj,all renderingsof the termsRossija and rossijs'kyjare followedby the originalform in brackets.Thus: "Rutheniannation (narodu rossijs'koho)"To designatewritten languages of the time,I adopted"Ruthenian" forthe relatively unified language written in thePolish-Lithuanian Commonwealth on the territoriesof Rus' (thatis, in the Ukraine,in Belorussia,and in partsof Lithuania);"Ukrainian" for Ruthenian with significant Ukrainian elements; and - simply"Slavonic" for what I would like to call Vulgar ChurchSlavonic a languagein principle obeying the grammar of Old ChurchSlavonic and basedon its vocabulary,but permeatedwith morphological and lexicalelements belonging to later stagesof variousSlavic languages,with the local languageproviding most intrusions. 1 On confraternities(brotherhoods) and theireducational activity, cf. , e.g., S. T. Golubev, IstorijaKievskoj duxovnoj akademii, I. Period domogiljanskij(Kiev, This content downloaded from 66.171.203.165 on Tue, 30 Sep 2014 19:11:37 PM All use subject to JSTOR Terms and Conditions THE MANY WORLDS OF PETER MOHYLA 11 Mohyla (in Roumanian Movila, meaning "hill" or "mountain") came fromthe familyof Moldavian hospodars.2Moldavia originally depended ecclesiasticallyon Halyé, and when the Poles, as successors 1886) (inaccessibleto me); K. V. Xarlampoviö,Zapadnorusskie pravoslavnye SkolyXVI i naéala XVII veka . (Kazan', 1898), pp. 187ff.;E. N. Medynskij, BratskieSkoly Ukrainyi Belorussiiv XVl-XVII vv. i ix rol' v vossoedinenii Ukrainys Rossiej (Moscow, 1954), and the two good worksby Ja. D. Isajevyë, Bratstvata jix rol' v rozvytkuukrajins'koji kul'tury XVI-XVIII st. (Kiev, 1966), and Dzerela z istorijiukrajins'koji kuVtury doby feodalizmu (Kiev, 1972). Some informationon confraternitiescan be derivedfrom several books mentioned in the next note. For the various chartersof PatriarchTheophanes, cf. Pamjatniki izdannyeVremennoju kommisieju dlja razboradrevnix aktov . , vol. 2 (Kiev, 1846), nos. III-V, pp. 49-85 (cf. esp. 66, 70); forKing SigismundIll's privilege, cf.ibid., no. VI, pp. 86-92. - On thelater years of the Confraternityschool and the earlyones of thatof Mohyla,cf. the interestingAutobiographical Note by Rev. Ihnatij Jevlevyõ(Iewlewicz), éd. S. T. Golubev, in the Universitetskie izvestijaof Kiev, 26, no. 5 (May 1886): 74-79. We learn fromJevlevyé (p. 75) thatthe Confraternity school had classesof infima,grammatica, and syntaxima,an indicationthat Western educational patterns had been introducedin Kiev before Mohyla. 2 For a firstapproach to the vast literatureon Mohyla and his college and academy,cf. the referencesin L. Je. Maxnovec',Ukrajins'ki pys'mennyky, vol. 1 (Kiev, 1960),pp. 415-27, to whichadd theitems cited in my"Agapetus East and West: The Fate of a ByzantineMirror of Princes,"Revue des étudessud-est européennes16 (1978): 30, fn.96. Furthermore,cf. Hugh F. Graham, "Peter Mogila- Metropolitanof Kiev," RussianReview 14 (October 1955): 345-56 (here Mohyla is viewed fromthe All-Russianvantage point); V. S. Pakulin, entry "Mogila" in Sovetskaja istoriâeskajaènciklopedija 9 (1966), col. 537; A. íu- kovs'kyj,Petro Mohyla j pytannjajednosty cerkov [ = UkrainianFree University Series: Monographs,17] (Paris, 1969) (bibliography);W. K. Medlin and Ch. G. Patrinelis,Renaissance Influences and ReligiousReforms in Russia(Geneva, 1971), esp.,pp. 124-49 (several inexactitudes);H. Kowalska,entry "Mohüa (Moghilá, Movila) Piotr,"in Polski stownikbiograficzny 21, no. 3 (1976): 568-72 (level- headed; interestedin Union negotiations; bibliography) ; A. Sydorenko,The KievanAcademy in theSeventeenth Century [ = Universityof Ottawa Ukrainian Studies,1] (Ottawa, 1977) (bibliography);H. F. Graham, entry"Mogila, Petr Simeonovich(1596-1647)," in The ModernEncyclopaedia of Russianand Soviet History 23 (1981): 9-12 (some bibliography);and Z.I. Xy&ijak, Kyjevo- Mohyljans'kaakademija, 2nd ed. (Kiev, 1981). Several worksquoted in subse- quentnotes contain portrayals of the metropolitan.Among older publications,I wishto singleout A. Martel,La languepolonaise dans les pays ruthènes-Ukraine et Russie Blanche, 1569-1667 (Lille, 1938, but completed by 1931), esp. pp. 239-88, "L'Académie de Kiev," and 289-307,"Conclusion," for the sharp- nessof itssight, its ample recourse to sources(including
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