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The Memoirs of Theodore Jeŭłašeŭski, Assessor of Navahrudak

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The Memoirs of Theodore Jeŭłašeŭski, Assessor of Navahrudak 269 The Memoirs of Theodore Jeŭłašeŭski, Assessor of Navahrudak (1546-1604) translated and annotated BY ALEXANDER NADSON Introduction: Jeŭłašeŭski and his Times The Memoirs of Jeŭłašeŭski, like many other works of Byelorussian literature, are practically inaccessible to students and remain for the majority of them little more than a name in a textbook. Needless to say, their existence is completely ignored by the general reading public, even in Byelorussia. And yet this work deserves to be better known, for it is of undoubted interest to the scholar and is capable of giving much enjoyment to the general reader. The author, Theodore Jeŭłašeŭski, was a minor nobleman from Lachavičy, a small town in the Navahrudak district of western Byelorussia. He was born on the 8th February 1546 and died most probably in 1604, for the last entry in his Memoirs refers to the events which occurred at the beginning of that year. His parents, Macarius and Theodora, must have had a large family, because Jeŭłašeŭski mentions that after their death it was his duty to look after his brothers and sisters, in addition to paying his father's “not inconsiderable debts.” As was customary at that time, Jeŭłašeŭski received a rudimentary private education at home, consisting mainly of the ability to read and write Byelorussian (or, as it was then called, Ruthenian), for, as he himself observes, “at that time there was no other learning in our parts.” He also knew Polish and, to crown his academic achieve­ ments, he mastered the Hebrew alphabet. Thus intellectually equipped, he entered the service of great noble families and was entrusted, to use his own words, “with the collection of taxes and keeping of accounts, seeing that I was well endowed by nature for these tasks.” At the same time he continued his practical education, becoming “more skilful in figures” under the direction of persons more experienced than himself. However Jeŭłašeŭski finally made his career not as an administrator of estates, but as a legal representative conducting lawsuits in property matters on behalf of his patrons. He must have acquired extensive legal knowledge, as he was briefed to appear in cases for hearing before the Royal court of justice. Jeŭłašeŭski was particularly closely connected with the Chadkievič family, whose loyal servant he considered himself to the end. While employed by the great, he never refused his services to his fellow squires, whether for the purpose of arranging a marriage or settling a quarrel over property rights. He also knew well how to look after his own interests, and never missed an opportunity to increase his fortune, or to obtain a lucrative office — such as that of Bridgemaster of Pinsk and Serveč. On the whole, however, he seems to have been of a friendly and sociable disposition, with a keen interest in local Downloaded from Brill.com10/04/2021 12:40:52AM via free access 270 THE JOURNAL OF BYELORUSSIAN STUDIES public affairs. At least once, in 1579, he represented his county in Parliament, and in the year 1592 he was elected to the office of junior county judge (assessor). Jeŭłašeŭski, like the majority of his contemporaries in Byelorussia, belonged initially to the Orthodox Church. In 1566, however, he became Calvinist, and remained attached to his new faith till the end of his life. This did not prevent him from remaining on the best of terms with both Catholics and Orthodox, for, as he says himself, “at that time difference of religion was no obstacle to friendship.” His views on relations between different Christians may be called truly oecumenical, as appears from the following passage of his Memoirs: “May God grant even now the return of gentler times, that all Christians — who, even though they differ in some articles of faith, are Christians nevertheless, — may show greater respect for the supreme and greatest Christian monarch, the Pope; and may he, like a wise and kind father, love and suffer them all, in the likeness of the father of a family who knows and suffers all his sons, even if they differ from him and the other brothers in their opinions.” In Vilna Jeŭłašeŭski had many friends among the Catholic clergy and once was even invited to dine together with the Italian servants of Cardinal Aldobrandini, the future Pope Clement VIII. On the other hand he helped his widowed father to obtain the Orthodox bishopric of Pinsk, a task which — as he naively admits, — involved him in many “efforts, expenses and various practices.” His wife was Orthodox, but this fact did not prevent their married life from being a happy one, and together they raised a family of 9 sons and 5 daughters. To complete the picture it must be added that one of Jeŭłašeŭski's sons, Joachim, entered into the service of the Duke of Mantua, and thus was presumably a Catholic, while his other sons were educated at the Unitarian (Antitrinitarian) school at Iŭje. In spite of his obviously sincere piety Jeŭłašeŭski was not above believing in various apparitions, premonitions and other 'supernatural' phenomena. As to his Calvinism, the only real trace of it was his firm belief that he was in a particular manner protected by God who in mysterious ways always punished his enemies. Jeŭłašeŭski had a full and active life. This fact found its reflection in his Memoirs, where reminiscences of a personal nature intermingle freely with recollections of persons known and events witnessed by the author. Political events were not the prime interest of Jeŭłašeŭski, and he was content to make short notes of some of the most important of them, “knowing that enough has been written by others on this subject.” While retaining the character of personal reminiscences, the Memoirs provide a lively picture of the social life of Byelorussian nobility in the second half of the 16th century and indirectly shed some light on important political events in Byelorussia during one of the most interesting periods of its history. Byelorussia in the 16th century was part of the Grand Duchy of Lithuania which, from its very origin in the 13th century, was a multinational state, the two main ethnical groups being Byelorussians and Lithuanians. Of these two the Byelorussians were the more Downloaded from Brill.com10/04/2021 12:40:52AM via free access THE MEMOIRS OF T. JEŬŁAŠEŬSKI 271 civilised. They were Christians, having received baptism from Constantinople at the end of the 10th century, and at the time of the formation of the Grand Duchy they had behind them three centuries of vigorous cultural development. The Lithuanians on the other hand were still pagans and writing in their own language was unknown to them. It was therefore natural that the Lithuanian nobles, includ­ ing the Grand Dukes, should have tended to adopt the Byelorussian language, culture and customs, and that many of them should have even embraced Christianity. By the middle of the 14th century Byelorussian had become the official language of the Grand Duchy, and it was used in the Ducal chancery, in the law courts and in all official documents. It was thus with justified pride that the early 17th century Byelorussian poet J. K. Paškievič could write: Poland blooms with Latin genius, Lithuania with Ruthenian. Sans this in Poland thoul’t not prosper, Sans that in Litva seems a jester. Latin to one a tongue bestoweth, One sans Ruthenian downfall knoweth.1 In a similar way, in 1588, Leo Sapieha, then Vice-Chancellor of the Grand Duchy of Lithuania, in a preface to the 3rd edition of the Code of civil and criminal law known as The Statute of the Grand Duchy of Lithuania, declared: “If it is shameful for some nations not to know their laws, how much more is it so for us, who have our laws written not in some foreign language, but in our own.”2 Leo Sapieha was a Byelorussian nobleman. So were the families of Chadkievič, Hlebovič, Chalecki, Skumin, Vałovič, Vojna and many others who occupied the highest posts in the Grand Duchy. Thus it happened that while the ethnical Lithuanians were 'byelorussianised' in the cultural sense, the Byelorussians themselves were undergoing the process of political ‘lithuanianisation.’ They considered the Grand Duchy of Lithuania as their own national state and, while remaining Byelorussians, took pride in the name of Lithuanians.3 In the year 1385 the Grand Duke of Lithuania Jahajła was offered the Polish crown together with the hand of the young queen Jadwiga. In return he promised to incorporate the Grand Duchy into Poland and to baptise the ethnical Lithuanians, who were still pagans, into the Catholic faith. The baptism and the subsequent establishment of the Catholic Church took place in 1387, thus introducing a new factor in the life of the country. On the other hand the attempt to undermine the political independence of the Grand Duchy met with strong resistance and had to be abandoned. There followed a period of close, although often uneasy alliance between the two countries, during which it often occurred that the same person was both the Grand Duke of Lithuania and King of Poland, although the two offices remained separate and independent. The alliance finally culminated in 1569 in the act of union known as Union of Lublin from the name of the Polish city in which it was concluded. From then on the Grand Duchy of Lithuania and the Kingdom of Poland were to form one Downloaded from Brill.com10/04/2021 12:40:52AM via free access 272 THE JOURNAL OF BYELORUSSIAN STUDIES Commonwealth with one monarch and one Parliament. At the same time each country retained its own internal administration, army, treasury, code of law and language.
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