Interview protocol of pr. Yosafat Makarevych kremenets basilian monastery hegumen (1774)

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Interview protocol of pr. Yosafat Makarevych kremenets basilian monastery hegumen (1774)

Mykhailo Vilhushynskyi

PhD hab. (Law), Professor at the Administrative Law Department of the Law Faculty of Taras Shevchenko National University of Kyiv, Kyiv, Ukraine

Yuriy STETSYK

PhD hab. (History), Associate Professor of the Department History of Ukraine, Drohobych Ivan Franko State Pedagogical University, Ivan Franko Ukraine

Abstract

The purpose of the research is to investigate the manifestations of deviant behavior of Basilian monasticism in early modern times by examining the disciplinary case of Pr Yosafat Makarevych. The methodology of the research is based on the analytical and synthetic criticism of the protocols, which were compiled by the commission, who was delegated by Svyatopokrovska province Protohegumen in order to investigate Kremenetskyi Monastery hegumen 'sbehavior. The monastery inhabitants ' testimony were compared with the hegumen 's explanations in order to establish the objectivity of the submitted information. The scientific novelty is that for the first time the hegumen 'sdisciplinary case has been introduced into the scientific circulation. The Conclusions.The typical manifestations of the Basilian monasticism 's deviant behavior of the early modern times have been established, they were the following: traveling to different province monasteries in order to find comfortable living conditions and to avoid performing duties; waste of monastic funds for their own fortune; violation of the ascetic rule of the cloister in the monastery cells; maintaining relationships with socialites; visiting socialites' private homes; alcohol abuse; discussing the relationship of the monastery community with the socialites; avoiding the observance of the liturgical monastic rule; the desire to separate from the community. On the basis of interrogation protocols, the procedure for reviewing the disciplinary cases of monasticism was reconstructed: the notification - the commission establishment - the interrogation protocols conclusion of the witnesses and the accused one on oath - the Provincial Government's consideration - making a decision.

Key words: hegumen, monastic community, proto-hegumen, commission, protocol, witnesses.

ПРОТОКОЛ ДОПИТУ НАСТОЯТЕЛЯ КРЕМЕНЕЦЬКОГО ВАСИЛІАНСЬКОГО МОНАСТИРЯ О. ЙОСАФАТА МАКАРЕВИЧА (1774 р.)

Анотація. Мета дослідження - дослідити прояви девіантної поведінки василіанського чернецтва ранньомодерного часу на прикладі розгляду дисциплінарної справи о. Йосафата Макаревича. Методологія дослідження - опирається на аналітичну та синтетичну критику протоколів, які укладала комісія, що була делегована протоігуменом Святопокровської провінції для розслідування поведінки настоятеля Кременецької обителі. Для встановлення об'єктивності подання інформації зіставлено свідчення насельників монастиря із поясненнями ігумена. Наукова новизна дослідження вбачається у використанні досі не запровадженої до наукового обігу дисциплінарної справи настоятеля. Висновки. Встановлено типові прояви девіантної поведінки василіанського чернецтва ранньомодерного часу: мандрування по монастирях провінції з метою пошуку комфортних умов проживання та ухиляння від виконання обов'язків; розтрата монастирських коштів на власні забаганки; порушення аскетичного правила клявзури у монастирських келіях; підтримання відносин зі світськими особами; відвідування приватних будинків світських людей; зловживання спиртними напоями; обговорення взаємовідносин монастирської спільноти із світськими людьми; ухиляння від виконання літургійного монастирського правила; прагнення відокремитися від спільноти. На підставі протоколів допитів реконструйовано процедуру розгляду дисциплінарних справ чернецтва: повідомлення - утворення комісії - укладення протоколів допитів свідків та обвинувачуваного під присягою - розгляд Провінційною Управою - прийняття рішення.

Ключові слова: ігумен, монастирська спільнота, протоігумен, комісія, протокол, свідки.

The Problem Statement

Due to the current conditions of building the Basilian Order and determining the priority areas of its activity, there is a drastic need to pay attention to the discipline of monasticism. The Basilian Order being a corporate organization is governed by a statute (rules, constitution, rulebook) that has been subject to constant changes over the last four centuries owing to the challenges of the times. After all, the monks joined the secular people, who tried to bring to the monastery their secular demeanor and preferences. On the other hand, the Basilian monasteries, according to the unified charter, were not conceptual (closed) monastic congregations, but rather focused on pastoral and cultural and educational work in society. As a result, some monasticism deviant behavior could be found. Moreover, the monasticism deviant behaviour remains an unexplored problem to this day. basilian monasticism josaphat makarevich

The Analysis of Sources and Recent Researches

Most current studies, when studying the monasteries' history and culture, only pay attention to the prominent monks' activities (Dovbyshchenko, 2018). At the same time, the difficulties and worries that monasticism in daily life faced were left unaddressed. In general, Kremenetskyi monastery history remains virtually unexplored. Separate fragments of her Orthodox period are presented through the lens of the selective act documentation in S. Horin's work (Horin, 2012). Numerous researchersdealt with the issue and presented relevant references to the monastery's history, which could be found in the Basilian Order studies written by M. Vavryk, I. Patrylo, P. Pidruchnyi, B. Lorens (Vavryk, 1979; Patrylo, 1992; Pidruchnyi, 2018; Lorens, 2014). However, to date, there are no special works, which have been created in ecclesiastical historiography up till the present day, either on the history of Kremenets monastery or on the deviant behavior of the monks. After all, modern Ukrainian historical science shows significant attempts to study the manifestations of a deviant behavior in the early modern era (Povsiakdennia, 2012).

The purpose of the article is to investigate the Basilian monasticism's deviant behavior manifestations of the early modern times on the example of the disciplinary case dedicated to Pr. Yosafat Makarevych.

The Statement of the Basic Material

Kremenets Monastery foundation and activities history until 1774 should be considered firstly. The first documentary mention of the intention to create a monastery dates back to 1633, when the Polish King Wladyslaw IV granted the privilege to Danylo Malynskyi, the “horunzhyi” and Lavrentiy Drevynsyi, the Volyn “chashnyk” to build the a fraternity of mercy, a school for the teaching of children, a monastery and accommodation for the monks of the rules of St. Basil, and a hospital for the poor people of the Greek rite, both noble and bourgeois origin, living in the vicinity of Kremenets (CSHAUL, f. 201, d. 4b, c. 613, p. 149). The following documentary mention of the temple and monastery already built at it is connected with the decree of the Royal Commission (Kremenets, 09.03.1636) on the division of temples between the Orthodox and the Uniates (CSHAUL, f. 201, d. 4b, c. 613, p. 149).

Therefore, it can be considered that during the years 1633 - 1636 the monastery was built, what's more,the church, the school and the hospital under it were built. The printing house operated for a long time at the monastery. The monastery belonged to the jurisdiction of Lutsk-Ostroh Orthodox Bishop (Lorens, 2014, p. 436). Although the above-mentioned diocese in 1702 annexed the Kyivan Unity Metropolis, Kremenets Monastery did not recognize the unified jurisdiction of the Lutsk bishop until 1725 (Vavryk, 1979, p. 197).

In 1739, with the formation of the Saint Protectione Province of the Order of St. Basil the Great, Kremenetskyi Monastery changed its jurisdiction under the rule of Lutsk bishop to the Basilian Proto-hegumen (Patiylo, 1992, p. 195). There were only four monks (three hieromonks and one brother), who lived in the monastery in 1740 (SATR, f. 258, d. 3, c. 1194, p. 13). Such a small number of the monastic community led to the fact that the Dubno's Provincial Meeting of 1745 decided to annex Kremenetskyi Monastery to Zahayatskyi Monastery because of insufficient income from the foundations to maintain a fixed number of eight inhabitants (Vavryk, 1979, p. 27). Subsequently, the monastery's financial provision improved and as early as in 1754 it increased the number of inhabitants to seven monks (Catalogus, 1954, p. 104). In 1774 eight inhabitants lived in the monastery (six hieromonks - Yosafat Makarevych Yosafat Makarevych, secular name - Ivan, the son of Stephen and Catherine. He was born in August 1730 in the territory of Przemysl. He completed one year of Rhetorics at Sambir School. He entered monasticism on August 16, 1750 in the Dobromyl Monastery. After a year of ascetic testing, he made the monastic vows of a professor. Sent to Hoschi at a rhetoric studio where he studied for one year. In 1752 he was sent to Lutsk to philosophical studios. After two years of studying, he was appointed as the preacher at the Cathedral. After a year of fulfilling these duties, he was sent to the Theological Studios in Brownsberg. After completing his studies, he returned to the Saint Protectione Province, where in 1759 he received priestly ordinances from the hands of Lutsk bishop Sylvester Rudnytskyi in Varkovychi. Yosafat Makarevych was appointed as the preacher at the monastery in Piddubtsyakh, where he stayed for 12 weeks, he was sent as the Guest to perform the prefect's duties of the school and the preacher. Later on he moved to the Kremenets Monastery as a missionary. Three years later he was sent to Piddubtsi, where he was a preacher. For a year he was appointed as the Philosophy Professor at the Terebovlya Monastery. In 1765 he was sent to St. George's Cathedral in Lviv on the canon. For up to two years he was sent to Dobromyl for teaching the Speculative Theology. A year later, he returned to Lviv in order to teach Theology and fulfill the duties of the Vicar of the St. George's Cathedral. For two years he was appointed as the Rector of the monastery in Hoshchi. In 1773 he became the Kremenets monastery Hegumen, ruling for only one year. Later he was sent to Zahoriv as a preacher, who conducted church service only on holidays. During the years 1776 - 1778 he was also a preacher in Piddubtsyakh and Pochaiv. He died in 1794 in Pochaiv (SNLL-SM, f. 3, p. 435, p. 635).

2 Antoniy Medem, secular name - Adam, the son of Alexander and Petrunelia. He was bom on January 1, 1730 in Po- dilsk. He joined the monasticism in Pochaiv in 1747, where after a year of novitiate he made the ascetic vows of the professor. In January 1749 he was appointed as the treasurer to Milchi, where he lived for three years. In February 1751, he received deacon consecrations from the hands of Lutsk bishop; Svyatokoprovska Province - the Saint Protectione Province Teodosiy Rudnitskyi. Subsequently, on May 9, 1753, Lviv Bishop Lev Sheptytskyi gave him the priestly ordinances. He was appointed chaplain and choirman to monasteries in Satanov and Lanivtsi. In February 1762 he was sent to Pidhirtsi as a chaplain and cashier. On August 5, 1767, he was sent to Lubar to serve as treasurer and parish priest, where he resided for four years and six months. From there he moved to Kremenets, where he was appointed as the parish priest and prefect of the structure. In 1774 he was sent to Pochaev, where he was also a prefect of construction, and from there to Hoshcha to the post of curate of the monastery. In 1776 he was appointed the Vicar and Prefect of construction in the Krasnopushiv Monastery. In 1778 he became the Prefect of construction in Uyazdov. He died in Lutsk in 1792 (SNLL-SM, f. 3, с. 614, p. 58).

3 Parnytskyi Hratsian, secular name - Hryhoriy, the son of Andrew and Kseniya. He was born in September 1737 in Ozahowiec, Volyn Voivodeship. He graduated from the Kremenets School of Rhetoric. July 29, 1759 he entered the monasticism in Pochaev, where by the year of the novitiate July 30, 1760 made the ascetic vows of the professor. In August 1760 he was sent to Lavriv to philosophical studios. After completing two years of study in August 1762, he was sent to Lubar for Primary School Teaching. On July 14, 1762, he received the priestly ordinances from the hands of Bishop Antonin Adam Mfodowski. On August 5, 1764, he was sent to Pidhirtsi to study at Dogmatic Theology. Upon completion of his studies on July 2, 1766 he was appointed preacher for the holidays at the monastery in Piddybtsi. A year later he was sent to Krystynopol to fulfill the duties of a missionary, where he worked for six years. From there he was sent to the Kremenetskyi monastery, where he was also a missionary priest, and since 1774 was appointed as the Rector of the same monastery. He died in Tryhirya in 1793 (SNLL-SM, f. 3, с. 435, p. 438).

4 Patynskyi Deodat, secular name - Tom, the son of Ivan and Anna. He was born on January 30, 1740 in the village. The Vivihovtsi of the Podolian Voivodeship. He graduated syntax class at the Kremenets school. He entered monasticism on July 25, 1763 in Pochaiv, where after a year of study in the novitiate July 25, 1764 he made the ascetic vows of the professor. Sent to Hoshchi's Rhetoric Studio. In August 1766 sent to Lavriv to Philosophical Studios (1 year). From there he was sent to Zamosc to continue his Philosophical Studies. After their completion, he went to the Pidhirtsi Monastery for Theological Studies. Two years later he graduated and was appointed a preacher in the Zahoriv Monastery. He was subsequently sent to preach in Brusyliv. In two years he returned to the Kreme- netskyi monastery, where in 1773 - 1774 he was appointed second missionary. From there he was sent to Puhinok, where from 1775 to 1776 he was a Confessor and First Missionary. 10.07.1776 arrived in Uman as a missionary. 01.09.1778 went to Lysyanskyi monastery, where he was appointed as the hegumen of the monastery, and also acted as the First Missionary and Confessor. 09.08.1779 returned to Uman from Piddubtsi and was appointed as the preacher on Sundays. He died 1780 (SNLL-SM, f. 3, с. 614, p. 257).

5 Morhylets Yosafat, secular name - John, the son of Peter and Catherine. He was born on September 12, 1746 in the village. Koskiv, Volyn Voivodeship. He graduated from the Lyubar School of Poetry. He entered monasticism in Pochaiv on August 24, 1764. After studying in the novitiate on August 15, 1766 he made the monastic vows of a Professor. He was sent to Hoscha at the Rhetoric Studio (2 years), and later to the Philosophical Studies to Zahaitsiv (2 years), to Theological Studies at the Vilnius Papal Seminary (St. Joseph Seminary) (4 years). After completing his studies, he returned to the territory of the Saint Protectione Province and received the priestly ordinations. In 1773 he was sent to the Kremenetskyi Monastery as a preacher. A year later he was sent to Krystynopilskiy Monastery to fulfill his duties as a preacher. 1775 Preacher in Lubar. In 1776 he moved to the monastery in Hoshchi. From 1777 to 1778 he was a Preacher and Prefect of the Convict in Lubar. In 1780 he was sent to the Zymnenskyi Monastery to perform the duties of the hegumen. He was later appointed as the Rector of the Lubarskyi Basilian College. 24.08.1784 arrived in Uman, where on September 1st he was appointed as the Hegumen of the Monastery and the Rector of the school. He died in Uman in 1794, being the Rector and the Provincial Adviser (SNLL-SM, f. 3, с. 435, p. 636).

6 Dyshynskyi Lev, secular name - Lyka, the son of Vasil and Anastasia. He was born in 1728 in Drohobych, Przemysl land of the Russian Voivodeship. He was accepted to the choir and obedience on 04.07.1749 in Pochaiv, where after a year of study at the Novitiate school on 14.07.1750 he made the monastic vows of a Professor. After completing his Monastic Studies (Rhetoric, Philosophy, Theology), he received the priestly ordinations and was appointed to carry out the duties of a Treasurer in various monasteries of the Saint Protectione Province. He was the Hegumen in Yasenytsi, the Treasurer in Kremenets, the Vicar in Lutsi, the Treasurer in Vicina, the Choristor in Zahorov (1776), Lublin. Nyzkynychi (1779, Parish Priest, Vicar), Krekhiv (before 1787), Lviv St. Onufrii (Confessor, Treasurer since 1787), St. Ivan in Lviv (since 1789 was the treasurer). He died in 1793 in the Galician province (Stetsyk, 2019, p. 481).

7 Onykovskyi Pimen, secular name - Peter, the son of Vasil and Anna. Born in June 1725 in Pochaiv. He joined the monasticism in Pochaiv on December 23, 1746, where after the school of novitiate on February 2, 1748 he made the ascetic vows of the Professor. In April 1761 he was appointed assistant of the structure to Nyzkynych, and later went to other monasteries of the province: August 14, 1764 to Zahorov, February 11, 1770 to Milchi, 1773 to Kremenets. He died in 1784 (SNLL-SM, f. 3, с. 436, p. 958).

Strus Anastasiy, secular name - Andrew, the son of Auxentius and Yuliana. He was born in 1730, entered mo- nasticism on 23.04.1769 in the Straklivskyi Monastery. After two years of ascetic testing in the Pochayiv Novitiate on May 10, 1771, he made the profession of a Professor. Later on, he returned to the Strakliv Monastery to fulfill his duties as a visiting-professor. In 1773 - 1774 the visiting-novice of the monastery in Kremenets. From 1775 to 1776 he was a novice in the Strusiv Monastery, where in 1776 he received the priestly ordinances from the hands of Lviv Bishop Lev Sheptytskyi and was sent to the Nyzkynytskyi Monastery to fulfill the duties of the Procurator. From 1777 to 1779, the church was built at the Temple of Lublin Monastery. He died in Krystynopol in 1790, being the hegumen of this monastery. (SNLL-SM, f. 3, с. 614, p. 42)., Antoniy Medem², Hratsian Parnytskyi³, Deodat Patynskyi⁴, Yosafat Morhylets⁵, Lev Dyshyn- skyi⁶ and two brothers - Pimen Onykovskyi⁷, Anastasiy Strus⁸) (Catalogus, 1773). The abbot of the monastery since 1773 was Pr. Yosafat Makarevich, who, according to the monasticcommunity, was marked by deviant behavior. The monastery fraternity twice (June 10 and August 21, 1774) reported to the Provincial Administration, which resided in the Pochaiv Monastery, about the unsatisfactory government of the monastery hegumen, according to their complains: the monastery's condition was unsatisfactory; the hegumen was constantly on the move, returned from a business trip sick and infirm; had no vision of running a monastery; did not keep order in collecting provisions; nothing was done without his consent and it was difficult to agree with him; did not adhere to an ascetic cloister (there were often socialites in the abbot's cell, especially women); visited private homes frequently, which was not the hegumen's responsibility; complained about the monks that they did not work to the socialites, that he should take care of everything; performed liturgy rarely; did not come to the choir and hegumen; had no respect for the monastic life (SATR, f. 258, d. 3, c. 1248, pp. 7-8 v).

On behalf of Pr. Onufriy Bratkovskyi Order of Saint Basil the Great (O.S.B.G.), Univ Archimandrite and Proto-Hegumen of the Saint Protectione Province; a commission was formed to investigate the monastery community's complaint against the hegumen of the monastery. The commission consisted of Pr. Platon Hudz, Zahoriv Monastery Hegumen, Pr. Yeronim Striletskyi and Pr. Corneliy Lavrovych from Pochayiv Monastery. On September 14, 1774, they arrived at Kremenets Monastery and interviewed witnesses and the rector. The commission sent the poll records to the Provincial Office (SATR, f. 258, d. 3, c. 1248, p. 3).

Five witnesses were interviewed in order to review the behavior of Priest Yosafat Maka- revych, the monstary's hegumen, the following questions were asked:

1. How often did the hegumen leave the abbey, what for, where did he go?

2. Has the hegumen in the monastery been ever drunk?

3. Did the hegumen visit the socialite's private homes?

4. Have any women visited the hegumen's cell?

5. Has the rule of cloister been enforced in the monastery?

6. Has the hegumen ever slandered or berated the monks in front of the socialites?

7. How often has the hegumen conducted church service?

8. Has the hegumen ever been in the choir and refectory together with the inhabitants of the monastery?

The witnesses gave the negative answers to the above-mentioned questions and provided a clearly negative characterization of the hegumen's behavior (SATR, f. 258, d. 3, c. 1248, pp. 3-5). Instead, most of the allegations, during the interrogation, were denied by the Hegumen, he admitted some of them, however,was trying to justify their urgent need. (SATR, f. 258, d. 3, c. 1248, pp. 2-2 v). There fore, we include in our article Pr. Yosafat's Makarevich, the Hegu- men interview protocol of interrogation, which outlines the basic facts that the accused of the deviant behavior tried to justify. As a result, the Protohegumen Onufriy Bratkovskyi released Pr. Yosafat Makarevych from fulfilling the Kremenetskyi Basilian monastery Hegumen's duties and sent him to Zahorivskyi Monastery, where he was appointed as the preacher, who held church service only on holidays. Subsequently, he was not appointed to any administrative positions in the Order of Saint Basil the Great (SNLL-SM, f. 3, с. 435, p. 635).

The Conclusions

The typical manifestations of the Basilian monasticism's deviant behavior of the early modern times have been established, they were the following: traveling to different province monasteries in order to find comfortable living conditions and to avoid performing duties; waste of monastic funds for their own fortune; violation of the ascetic rule of the cloister in the monastery cells; maintaining relationships with socialites; visiting socialites' private homes; alcohol abuse; discussing the relationship of the monastery community with the socialites; avoiding the observance of the liturgical monastic rule; the desire to separate from the community. On the basis of interrogation protocols, the procedure for reviewing the disciplinary cases of monasticism was reconstructed:the notification - the commission establishment - the interrogation protocols conclusion of the witnesses and the accused one on oath - the Provincial Government's consideration - making a decision. It should be mentioned that during the monasteries' audits, the visiting commission delegated not only the the monastery's property inventory, its profits and expenses, but also paid considerable attention to the observance of the ascetic rules in the monastery community. Hence, a survey was conducted between the Hegumen and the inhabitants of the monastery, aimed at finding out whether the ascetic rules were obeyed in the monastery. There were cases of conflict between the hegumen and the monastery fraternity, which were being investigated by the province's visitors, which also included judicial functions.

The document

[Interview protocol of Pr. Yosafat Makarevych,

Kremenets Basilian Monastery Hegumen, Kremenets, 14.09.1774 year]

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1- mo. W tych klasztorach takowe moie ustawiczne bywanie w [...] Bohoiawlenyie y teraz na rekollekcyach. W Straklowie [...] postami aliis przed masnic^ gdzie nemozmy obedwa tydznie [...] musieli pod czas wizyty tamtensi mieszkance dac swiadectwo.

2- do. Jm. X. Medem zawsze absolutnie rz^dzil siз o zadne czynnosci mnie nierado. Pieni^dzy komu chcial pozyczal iako pokazuie siз z dlugow, powinnosciom slusarzowi hulta- jowi bez wiadomosci nie tylko moiey ale y antecessora [...] 2 czyli wiзcey oprocz czynszu wiзcey iak 18 zll. i uniesie za niego rзszty piзni^dz [...] na 8 zll., a gdy 14 p[re]sentis tu znaydowal sie zamek/ na ktorym sam klasztornych pieniзdzy odebrania zawsze pokladal na- dzieie/ plus minus zll. [...] dla Jmc. Pana Czarneckiego zrobiony, clam kuzniз odemknowszy wziol [...] za 8 zll. oddal, takim ze sposobem wyniosl z szpiklerza chomut y z [...]. Na jury- dykach kogo y za co chcial osadzal. Gosci y domowych bez wzglзdu ubostwa traktowal, bo na S. Bazyli y Bohoiawlenyie oprocz wina y miodu iac alembikow^ w klasztorze wodke, prawic dla samych kaplanow y summe za gdanka zll. 9 zaplacil. Kamienie powsemu 6, te wapno y cegla iak powywozone drzewo o to Bogu wiadomo, gdy bowiem raz spitalem siз po sumu [...] od oprawy sztuki drzewa odpowiedziali n. faltor po 2 zll. czyli po 40 zll., a gdy znienacka spytalem maystru powiedzial po 30 zll. y to zdaiemi siз wiele. O tych wiзkszych interessach ani siз radzil ani powiedzial ale sam ich wedlug swego zadowolenia uspakoial. Parobkow y inna czeladz odprawial przyimowal tym placil co siз podobalo bez zadney opowiedzi. Do k^d chcial wychodzil albo wyiezdza ze czзsto jego niemozna siз bylo dopytac gdzie znayduie siз, na mieyscach bywal z nych i pogorszeniem (iako mi swieccy donosili; na to przysiзgni zem go w [...] celij za zamknietem drzwiami sam na sam zastal z molod- yc^, z parobkom piie nocznie/ co wyswiadczy Jm. X. Glowacki/ powiedziali niesluchaycie starszego bo on dzisiay starszym, a ia jutrom, mnie sluchaycie, ia wasz Pan, iakoz gdym cos rozkazywal iednemu, odszedszy odemnie do drugich powiedzial. [...] bude sluchaty ne ia; u mene Pan Wikary wielokrotnie ile kassiera wysylalem po prawdy ze a te niechcial wyiechac iednak ze, gdzie by wiзcey zalegla oprocz PP. [...] Szawlowskich, Podhorskiego, Kosynskiego kahalu ale to dawno przed mnim Jm. P. Zagorowskiemu ile komissarzowi powiatu niemozna siз [...], dla jurydyki Jm. P. Oragunski daleko mieszka, a mac niemozna pewnie kiedy zostali Jm. P. Malachowskiego niewiedziec gdzie szukac etc. Co siз [...] upiiania siз tego nieprzesza ze siз zdarzalo ale z goscmi, sam nasam niapiie siз [...] abym kazal kiedy iedne flaszke przyniesc, lubo teraz kaze dla zagrzania niepiiac wodki. To iednak moie napiiania siз nie byly takowe by przepil hluzdy albo walal siз, chociaz nie bez choroby.

Ad 3-tium et 4-tum. Prawda to ze bywala Kielbasowska w klasztorzu, ktora na sam przod sprawu[...] dzel X. Duszynski zalecai^c ich do klasztoru przychylnosc prawda y to ze by to raz czy dwa z mзzem byla raz czy dwa sama przy chlopcu bez zamknienia drzwi ale w dzien, byla pod czas prowodow z innemi, byla na koniec z nize wspomnion^ staruszk^ Wiszniowiecka przy obecnosci X. Medema kiedy szynka y kielbasy na swieto wziзte darowal, zeby zas w nocy kiedy umac[...] byla parobka Woyciecha po ni^ posylalem prosze aby albo pomieniony Woyciech pod przysiзg^ zeznal albo ia byl przypuszczony do juramentu. Prawda y to ze ani przed tym ani teraz nieslysza zeby to mieysce bylo podeyszlo nie bylem razy trzy lub cztery w Kielbasowskiego, bylem albo przeiezdzai^ od samego prawie gwaltem zaproszony, albo dla interesu iako powracai^ z Poczajowa u Wagilia Bozego Narodzenia dla ryb, a w wielki post dla kulbas

Str.2 (zw) //

[...] bylem u trzech karczmach w jedney u Jm. P. Borkoskiego; w drugiey u Jmci pis- arza grod[zkiego] z tym piiam gorzalkз, w trzeciey Jm. P. komornika plententa. Jmci pani starosciny Nizynskiey, bylam y u Jozefa Cereliba [...] X. Duszynski poco prawda to ze mnie tam iedz^cego z tym ze xiзdzem stal pan podstolic Rotharyusz dobrze znajomy, wiзcey nie- pamiet^m u kogorz zas bзd^ nie przeszз zeby przynaymniey nieskosztowal gorzalki albo szklank^ niewypil miodu y przyszedszy zebym niechorowal na palpitacy^ i te zas wyrazone domy iezeli s^ nieprzystoyna proszз osadzu. A kobieta nazwisko Wiszniowiecka Bogu duszз winna w tey okolisznosci y mowie na wstyd bym siз widz^c jey poboznosc, prawda ze zas do mnie siedz^cego przed szpeklerzom y patrz^cego na fabryke przyszlo, uprzykrzaszniej wospan mnie a Kielbasowska iest teraz u mnie o tuz Waspan sam pudz y mow zeby to bylo skonczonno. Ja na fundamencie bliskosci bo zaraz przy wrotach poszedla naywiзcey kwad- rans w przytomnosci tey ze Wiszniowieckiey zabawiwszy z dwoma tam stoi^cemi palez- trantami powrocilem do klasztoru, ze zas Wiszniowiecka mnie niemowi^c wyszla na prog zobaczywszy XX. Patynskiego y Morgulca ocych pod refektarzem upatni^cych z k^d wyszla ile boiazliwa staruszka zacza slysz^c kochanych BB[ratciow] zisla o mnie po miescie przed swieckiemi sunie dla tego to uczynila, ia nic nieuwazaiac powrocilem y to siз raz tylko trafi- lo, ale nic sam na sam y to w dzien, prosze zeby ta staruszk^ byla przynaymniey [...].

Ad 5-tum. Nb. u Kielbasowskiego nie tylko obiada ani sniadania lub podwieczorka nigdy. Niezadly klawzury zachowac niemozna mowic zeby niechcialem ale niemogl zaraz po pr- zyiezdzie zaprosil siз stac w klasztorze WJm. Pan pisarz grodzki po nim Pan pisarz ziemski do ktorych rozney kondycyi ludzie uczзszczali, forty y firty niemarz wiз komu podobalo siз wchodzil, oprocz tego bywaly okolicznosci bez tych mieszkancow przyi^ przychodz^cych, a gdziez niemaiac izby goscinny.

Ad 6-ta. Owszem mnie swieccy donosza ze Jmc o mnie, nie ia o nich, przed swieckiemi galdat.

Ad 7-ma. To prawda, bo zabawiwszy siз z goscmi do pozna musze dluzey polezac a wst- awszy zaraz interesa, dla ktorych wiele razy pacierze opuszczone przozto iednak zakrystyjan niemiala krzywdy, poniewaz razem wiзcey iak 120 mszy oddalem.

Ad 8-ma. I to prawda ze gdy Jchmosc codziennie kiedy im siз podoba idie spac, a ia [...] iak to pod czas s^dow y teraz do dwonastey ledwie niemdlezac niegcie albo czas nieszporow z goscmi zabawic siз musze, albo gdy w lesie robile fabryke pilnowac musialem zeby darem- ny niebyl expens, wszak przyznai^ /iezeli nie zachc^/ Jmc X. Jankowski y Jm X. Smotrycz/ ja y przy mnie dzialo siз/ Medem zaraz po obiedzie szedl spac y spal poki siз podobalo, a na fabryce no iak chciano o to samo bзdzie w Poczajowie iezeli sawolyie, a potyh do wygnania y groznosc nie bзd^ wykorzenione.

Quos responsiones si opus fuerit pul verae sunt poratum esse ma juxto congtrare offe- ro, reserowadz od siebe ut eas melocrare possam, in fidea me subscribo Datt Cremeneci diз 14 9-bris V[etus] S[tylus] 1774 A[nno]

P[ater] J[osafat] Makarewicz O[rdo] S[ancti] B[azilii] M[agni] m[anus] p[ropria]

The historical source: State Archiwum of Ternopil Region, f 258, d. 3, c. 1248, p. 2-2 v

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