Maria-Magdalena Mazepa, the natural mother of Hetman Ivan Mazepa and mother superior of an elite women’s convent in Kyiv, played a prominent role as her son’s informal political aide and confidante from the start of his hetmanship in 1687 until her death in 1707. Her forceful personality and willingness to engage with the power struggles in the Hetmanate provoked social resentment, which culminated in a formally recorded witchcraft accusation. Drawing on broader East Slavic and older Byzantine models, the article explores the charge of sorcery against Maria-Magdalena placed within the cultural and political context of the Ukrainian Hetmanate at the turn of the 17th and 18th centuries.
Bodianskii (ed.)“Istochniki malorossiiskoi istorii”25. In other four instances found on the transcript Zabelin is described as having uttered unspecified “insanely slanderous/ evil pronouncements” against Maria-Magdalena: ibid. 26-8.
Franko“Khmel’nytchyna 1648-1649 rokiv”229. On Iefrosinia Kysil’s (died c. 1653) monastic career see S. Horin Monastyri zakhidnoï Volyni: druha polovyna XV– persha polovyna XVII st. (Lviv: Misioner 2007) 235 237.
N. NovombergskiiKoldovstvo v Moskovskoi Rusi XVII stoletiia (St Petersburg: Tip. Al’tshullera1906) 94 (this volume is part of Novombergskii’s work Materialy po istorii meditsiny v Rossii III 1); see also V. Horobets’ “‘Khochu odruzhytysia na Moskvi…’ Zhinky v politychnii biohrafii het’mana Ivana Briukhovets’koho” Dzerkalo tyzhnia 28 (17 July 2004) http://dt.ua/SOCIETY/hochu_odruzhitisya_na_moskvi_zhinki_v_politichniy_biografiyis_getmana_ivana_bryuhovetskogo-40474.html (accessed 15/03/2012).
S. Pavlenko (ed.)Doba het’mana Ivana Mazepy v dokumentakh (Kyiv: Kyievo-Mohylians’ka Akademiia2007) 957-64; previously published in Dopolneniia k aktam istoricheskim 12 (St Petersburg: Tipografiia V.V. Prats 1872): 326-31.