Social changes
Over three centuries of Lithuanian and Polish rule, Ukraine by the middle of the 17th century had undergone substantial social evolution. The princely and boyar families tracing their roots to Kievan Rus had largely merged and become part of the privileged noble estate of Lithuania and Poland. Long attached to the Orthodox religion and the Ruthenian language and customs, the Ruthenian nobility in the late 16th century became increasingly prone to Polonization, a process often initiated by education in Jesuit schools and conversion to Roman Catholicism.
With the growth of towns and urban trades, especially in western Ukraine, the burghers became an important social stratum. They were divided both in terms of an internal social hierarchy associated with the guild system and by religion and ethnicity. Since the 13th century many Poles, Armenians, Germans, and Jews had settled in the cities and towns, where the Ukrainians were often reduced to a minority. Although the burghers came to play an influential role within the Ukrainian community, legal disabilities imposed on non-Catholics progressively limited their participation in the municipal self-government enjoyed by many cities and towns under Magdeburg Law.
In the period of Polish rule the conditions of the peasantry steadily deteriorated. The free peasantry that had still existed into the late Lithuanian period underwent rapid enserfment, while serf obligations themselves became more onerous (see serfdom). Peasant unrest increased toward the end of the 16th century, especially in eastern Ukraine. The sparsely settled lands were opened to Polish proprietorship for the first time, and large latifundia (agricultural estates worked by a large number of peasants) were established through royal grants to meet the demands for grain on the European markets. To attract labour to the new estates, peasants were granted temporary exemptions from serf obligations; the expiration of these exemptions and the reintroduction of servitude among a population grown accustomed to freedom led to much discontent and peasant flight into the “wild fields”—the steppe lands to the east and south. Tensions were exacerbated by the fact that, while the peasants were Ukrainian and Orthodox, the landlords were largely Polish (or Polonized) and Roman Catholic, and the estate stewards or leaseholders for absentee proprietors frequently were Jewish. Thus, social discontent tended to coalesce with national and religious grievances.
Religious developments
As social conditions among the Ukrainian population in Lithuania and Poland progressively deteriorated, so did the situation of the Ruthenian church. The Roman Catholic Church, steadily expanding eastward into Ukraine, enjoyed the support of the state and legal superiority over the Orthodox. External pressures and restrictions were accompanied by a serious internal decline in the Ruthenian church. From the mid-16th century, both Catholicism, newly reinvigorated by the Counter-Reformation and the arrival of Jesuits in Poland, and Protestantism (albeit temporarily) made inroads, especially among the Ruthenian nobility.
Attempts to revive the fortunes of the Ruthenian church gathered strength in the last decades of the 16th century. About 1580 Prince Konstantyn Ostrozky founded at Ostroh in Volhynia a cultural centre that included an academy and a printing press and attracted leading scholars of the day; among its major achievements was the publication of the first complete text of the Bible in Slavonic. Lay brotherhoods, established by burghers in Lviv and other cities, maintained churches, supported schools and printing presses, and promoted charitable activities. The brotherhoods were frequently in conflict with the Orthodox hierarchy, however, on questions of authority over their institutions and clerical reforms.
Religious developments took a radical turn in 1596 when, at a synod in Brest, the Kievan metropolitan and the majority of bishops signed an act of union with Rome. By this act the Ruthenian church recognized papal primacy but retained the Eastern rite and the Slavonic liturgical language, as well as its administrative autonomy and traditional discipline, including a married clergy.
This so-called Uniate church was unsuccessful in gaining the legal equality with the Latin church foreseen by the agreement. Nor was it able to stem the process of Polonization and Latinization of the nobility. At the same time, the Union of Brest-Litovsk caused a deep split in the Ruthenian church and society. This was reflected in a sizable polemical literature, struggles over the control of bishoprics and church properties that intensified after the restoration of an Orthodox hierarchy in 1620, and numerous acts of violence. Efforts to heal the breach in the 1620s and ’30s were ultimately fruitless. (See also Eastern Rite church.)
The Cossacks
In the 15th century a new martial society—the Cossacks (from the Turkic kazak, meaning “adventurer” or “free man”)—was beginning to evolve in Ukraine’s southern steppe frontier. The term was applied initially to venturesome men who entered the steppe seasonally for hunting, fishing, and the gathering of honey. Their numbers were continually augmented by peasants fleeing serfdom and adventurers from other social strata, including the nobility. Banding together for mutual protection, the Cossacks by the mid-16th century had developed a military organization of a peculiarly democratic kind, with a general assembly (rada) as the supreme authority and elected officers, including the commander in chief, or hetman. Their centre was the Sich, an armed camp in the lands of the lower Dnieper “beyond the rapids” (za porohy)—hence, Zaporozhia (in contemporary usage, Zaporizhzhya).
The Cossacks defended Ukraine’s frontier population from Tatar incursions, conducted their own campaigns into Crimean territory, and, in their flotillas of light craft, even raided Turkish coastal cities in Anatolia. The Polish government found the Cossacks a useful fighting force in wars with the Tatars, Turks, and Muscovites but in peacetime viewed them as a dangerously volatile element. Attempts to control them institutionally and to limit their numbers through an official register created serious discontent among the Cossacks, who increasingly perceived themselves as forming a distinct estate with inherent rights and liberties. Sporadically over a half century starting in 1591, the Cossacks rose up in revolts that were put down only with great difficulty.
In the first half of the 17th century, the Cossacks also became involved in the raging religious conflict. In 1620 the entire Zaporozhian host joined the Kievan Orthodox brotherhood; in the same year, a new Orthodox hierarchy was consecrated in Kiev under their military protection. Thus, in the great religious divide, the Cossacks became identified with staunch support of Orthodoxy and uncompromising opposition to the Uniate church. Under the protection afforded by the Cossacks and the dynamic leadership of a new metropolitan of Kiev, Peter Mogila (Ukrainian: Petro Mohyla), Orthodoxy flourished in Ukraine; it became the driving force behind a cultural revival that included the establishment of the Kievan Mohyla Academy, the first Ukrainian institution of higher learning.
The Khmelnytsky insurrection
Tensions stemming from social discontent, religious strife, and Cossack resentment of Polish authority finally coalesced and came to a head in 1648. Beginning with a seemingly typical Cossack revolt, under the leadership of Bohdan Khmelnytsky, Ukraine was quickly engulfed in an unprecedented war and revolution.