Османская Венгрия

Kryvonis

Цензор
A State is Born
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Perhaps the most important change was that public opinion became convinced of the necessity for an independent Transylvania. There were, to be sure, some reverses after the break with the Habsburgs in 1556. In the autumn of that year, Saxons in Szeben rebelled against their leaders, who had made a deal with the Hungarians and (indirectly) with the Ottomans. The royal magistrate, Johannes Roth, died in the clash, but Péter Haller and his companions managed within a few days to end the rebellion, which had incidentally brought to the surface other, social cleavages.

Menyhárt Balassa's 'treason' in 1561 swept along into Ferdinand's camp not only the majority of aristocrats in the Tisza region but also their familiars, the rural nobility. Only a few would subsequently submit again to the authority of Gyulafehérvár. But when the Székelys, incited by Balassa, sought remedy for their grievances by rallying to Ferdinand, their 'attack' was mercilessly {1-639.} crushed by John II's troops. Neither of these rebellions had much success, for the ruler always had enough supporters to impose his will. Over a decade would elapse before Bekes managed to 'revive' the resistance of the Székelys and some hot-headed Transylvanian aristocrats. By then, Stephen Báthori was laying the foundations of a peaceful state that would last for twenty years.

A few decisive events marked this process of consolidation. These events, which otherwise fitted into what seemed to be a self-perpetuating pattern, served to clarify a whole series of thorny but crucial questions.

The first important event was young Szapolyai's visit to the sultan in 1566. There was much distress in Transylvania at the Habsburgs' diplomatic 'betrayal', and few were prepared to accompany their prince on such a dangerous visit. (In this respect, too, history was repeating itself, considering the circumstances of King John's negotiations with the Ottomans in 1528–29.)

The foregoing fifteen years had produced numerous crises (1551, 1556, 1557–59, 1561) in the relations between Szapolyai's realm and the Ottomans. Contacts between the two parties, involving meetings of minor officials or protracted diplomatic missions, had been sporadic and inconclusive. The meeting of the two rulers marked the end of this difficult period. Their countries enjoyed trouble-free relations for the next thirty years, although Transylvania was of course in a subordinate position.

The second turning point was the conclusion of the Speyer Treaty. Its significance lay less in the acknowledgment of John Sigismund as prince, which in any case was superseded by his untimely death and the extinction of the Szapolyai dynasty, than in the delineation of the Hungarian Kingdom and Transylvania. Despite intervening complications, those boundaries were put into effect.

Up to this time, the territorial extent of the principality was defined for all practical purposes by the aristocrats and noblemen {1-640.} who submitted to the authority of Gyulafehérvár. Moreover, in the Hungarian system of landholding, the nobility's estates often consisted of villages scattered over as many as three or four counties. Thus, in the Upper Tisza region, the territories of the two countries merged in mosaic fashion. The counties of Bereg, Ugocsa, Szatmár, and Szabolcs had been controlled by Habsburg supporters ever since 1561, yet they encompassed many villages that came under the authority of Transylvania. In 1571, John Sigismund gave up these 'dependencies', and Maximilian reciprocated with respect to villages and estates, belonging to his supporters, that lay within districts transferred to Transylvania. This allowed the frontier line to be drawn with some precision: Máramaros, Kraszna, Közép-Szolnok, and Bihar counties were given to the principality (except for Nagybánya and Erdőd). The agreement precluded further territorial demands by either party.

In theory, the territorial settlement was disadvantageous for Transylvania, for it had previously encompassed the whole of the region east of the Tisza. In reality, the agreement merely confirmed the results of several decades of war. Moreover, the treaty did not freeze all borders. First of all, many districts of the southern counties (including Karánsebes, Lugos, and parts of Zaránd and Békés counties) were annexed to Transylvania, although they were not mentioned in the Speyer Treaty and lay outside the territory formerly under the voivode's authority. Thanks to an agreement concluded in 1585, Nagybánya and its district was returned to the principality in compensation for properties of the Báthori family, located in Hungary, .

Finally, the greatest merit of the boundary settlement was that it eliminated a chronic source of conflict between Vienna and Gyulafehérvár.

The third decisive event involving Transylvania came soon after the conclusion of the Speyer Treaty. After John Sigismund's death, the rulers of his lands were faced with a choice between two {1-641.} equally lawful possibilities. One was to implement the terms of the Speyer Treaty: the extinction of the Szapolyai dynasty presented an opportunity to unify the remnants of Hungary. The other possibility was provided by the diet that met at Gyulafehérvár in 1567. Evoking the athname issued by Suleiman in Belgrade, the feudal estates enacted a provision for the free election of a ruling prince. The Transylvanians' choice was clear. On 25 May 1571, they elected — 'without any further debate or comment' — Stephen Báthori of Somlyó as their ruler. Thus, as in 1556, they affirmed that independence was not contingent on the ruling dynasties.

The election also served to clarify the Habsburgs' claims and intentions. Emperor Maximilian decided not to dispute the feudal estates' right to choose their ruler. In confidential negotiations, he accepted the Transylvanians' concession that the new prince would formally hold the title of voivode and, accordingly, swear allegiance to Hungary's monarch. For all practical purposes, they ratified the Speyer Treaty while ignoring its essential terms. In the process, a constitutional fiction, linked to the Szapolyai family, was dispelled, for even after the dynasty's extinction, Vienna dared not to challenge the autonomy of Hungary's eastern parts.

The fourth turning-point was Gáspár Bekes's rebellion, or more precisely, its defeat. The latter contributed to the evolution of the Habsburgs' policy, for henceforth, their insistence on the new Hungarian state's subordination became purely theoretical. In practice, they would forego attempts at intervention and act as if Hungary was independent: 'His Majesty the Emperor treated the voivode and his kin with imperial indulgence [...] As before, [Rueber, the captain-general of Kassa] was instructed to maintain good-neighbourly relations.'[10]

Bekes's defeat at the battle at Kerelőszentpál had a deep impact in Transylvania as well. Báthori dealt harshly with the rebels; he had many of the enemy officers hanged right on the battlefield. Bekes managed to flee, but many of his high-ranking {1-642.} accomplices were captured by the prince, tried for a capital offense, and sentenced to death. Miklós Wesselényi, a prosecuting judge of long experience, broke down in tears when he read out the sentence. As a last resort, the defendants evoked Hungary's legal traditions in seeking to appeal to Hungary's king — i.e. Bekes's covert supporter, Maximilian. Báthori, who only a few years earlier modestly referred to himself as a simple voivode of the Habsburgs, now had the diet pass a bill declaring that the King of Hungary no longer had judicial powers over Transylvania and the Partium (the parts of Hungary recently annexed to the principality). The death sentences were carried out, while the principality secured its independence in an important constitutional area.

The fifth, and last, significant event came on 15 December 1575, when Stephen Báthori was elected King of Poland. The Habsburg monarchs could demand homage from the lawfully-appointed Szapolyais or the voivode Báthori in full consciousness of their prerogatives, but the same was not the case with regard to the crowned monarch in Cracow. When Báthori (now styled 'Prince of Transylvania') appointed a voivode to administer Transylvania in his absence (first his older brother Kristóf Báthori, named on 28 January 1576, and, from 1 May 1581, the latter's son Zsigmond), Vienna did not even attempt to reiterate its formal demands. What's more, after the death of Stephen Báthori, the Habsburgs failed to challenge Zsigmond Báthori's right of succession, thus tacitly acknowledging the Transylvanians' right to freely elect a prince.

The decades after 1556 saw the resolution of some lesser legalistic issues. Back in 1552, King Ferdinand had invalidated all grants of land made by Isabella and John II. The difficulties arising from this decision were finally erased by the Speyer Treaty. The election to the Hungarian throne of Archduke Maximilian in 1559, was the last occasion when the nobility of the counties in Hungary proper that were under Szapolyai rule (in the region, contiguous {1-643.} with Transylvania, known as the Partium, i.e. 'parts') were invited to the Hungarian Diet. Still, Vienna made attempts until the late 1570s to tax the inhabitants of the Partium.

To be sure, it was not these incremental changes that made the principality autonomous, for its secession had been accomplished earlier. But the measures served as an essential condition of the principality's external security and internal peace; without them, much energy would have been wasted in coping with external threats and domestic discord. Transylvania had won a respite, and with it the opportunity to develop and consolidate.

Thanks to cool heads and artful tactics, the opportunity was put to good use in staving off potentially disastrous dangers. A weakened Transylvania soon would have sunk to the same dismal state that marked the Balkan peoples under Ottoman rule. With the settlement of the Habsburg relationship, Transylvania's most difficult problem remained its relations with the Sublime Porte. Many power-hungry people were tempted to exploit the turbulence that accompanied the province's evolution to statehood. The initiatives that István Maylád took in 1540 could well have driven Transylvania into a state of subjection to the Ottomans; the quarrelsome Romanian nominees to voivodeships did just that in the case of Moldavia and Wallachia. When Péter Petrovics and, later, Gáspár Bekes tried to win the Ottomans' favour by offering to relinquish the country's principal frontier fortresses, there loomed the danger that a contest for power would deliver Hungary to foreign oppression. Another case in point was the lamentable role played at the Porte by Pál Márkházi.

If Transylvania managed to overcome these dangers, it was thanks to a number of factors that distinguished it from its Romanian neighbours. One differentiating factor lay in the social structure. Hungary's partition had slowed down the evolution of feudal society but did not alter the basic social structure. The rulers were backed by considerable social forces intent on protecting their {1-644.} own interests. This was not the case in Wallachia and Moldavia, where, as an indirect consequence of Turkish pressure, the middle and lesser propertied strata were ruined, leaving the voivodes with only a small boyar class to depend on.

Another factor, equally or perhaps even more important, was that the Transylvanians, being the inheritors of the Hungarian kingdom, could count on Habsburg help in times of trouble. To be sure, this assistance never proved to be truly effective, but even the appearance of Habsburg support was sometimes sufficient to ward off the Ottomans. The tragic events of 1551–56 left one positive legacy: for over twenty years, the Ottomans refrained from overt intervention. Rather than risking an attack that might drive the principality into the arms of Vienna and Prague, the Porte settled for a 'freely loyal' Transylvania.

A growing number of people, in Gyulafehérvár and elsewhere, came to an understanding of this basic fact. After 1556, a Turcophile orientation became an essential part of the policies pursued by the rulers of Eastern Hungary, despite the fact that the actors in charge of the principality's policy-making changed frequently during that decade.

The central figures in the events of 1556 soon passed from the scene. Péter Petrovics died in 1557, and Queen Isabella in 1559. The torch was carried on by the advisers of the young Prince John II, all of whom had served, or had been educated at Isabella's court. The executors of John Sigismund's testament did not challenge the diet's choice of Báthori; they were satisfied with a secret accord that amounted to another Speyer agreement. And, as noted, Gáspár Bekes's challenge may have been endorsed by Vienna but still ended in failure.

Personnel changes in the governing elite reflected the peculiarities of the structure of power. The rulers — the Szapolyais, then the Báthoris — descended from Hungarian aristocrats. The most influential advisers at Isabella's and John II's courts were aristocrats {1-645.} and nobles from the Partium and Western Hungary, such as the chancellor, Mihály Csáky, or Kristóf Hagymássy, Tamás Varkocs, Ferenc Bebek, Menyhárt Balassa, Stephen and Kristóf Báthori, and Gáspár Bekes. In the socio-political elite of the period, only the Kendi family was truly Transylvanian, and it continued to end up the loser in political battles.

The structure of power remained unchanged in another respect as well: neither the Székelys nor the Saxons enjoyed much influence in or over the government at Gyulafehérvár. The former had challenged the regime for a few months, then fell silent. In the case of the Saxons, their German consciousness only grew with the passage of time. Since their Habsburg sympathies found no political outlet, they wisely submitted to the ruler of the day, and this, without asking to share in the burden of government. They paid their taxes, and readily made further financial contributions to the state; beyond this, the Saxons' only concern was to preserve their privileges.

Indeed, one feature of the power structure was that even some foreign-born courtiers enjoyed greater influence than the leaders of these two 'nations'. Isabella and her son welcomed the advice of two Poles, Stanisław Niezowski and Stanisław Ligęza. Later, their physician, the Italian Giorgio Biandrata (or Blandrata) became a kind of 'Grey Eminence'.

The rulers' political will was naturally reflected in the composition of the ruling elite. Fifteen years of adversity had taught Isabella not to tolerate potential rivals in her entourage. In August 1558, she ordered the assassination of three prominent aristocrats, Ferenc Bebek, Ferenc Kendi, and Sándor Kendi. The organizer of this murderous plot was Menyhárt Balassa. If, in 1561, the same Balassa chose to renege on John Sigismund, it was because as the king's wealthiest subject, he had ample reason to fear disfavour.

Thus, in the decades after 1556, the fate of the new state of Transylvania was shaped by Hungarian monarchs and Hungarian {1-646.} political leaders, a task that they accomplished with growing self-confidence. Transylvania remained what it had become in the blood-soaked era of transition: an eastern remnant of the medieval Hungarian state. The region was severed from the mother country by external forces, adopted a new form of government, and pursued a radically new foreign orientation. Yet the ruling elite, its spirit unbroken, continued to nurture a traditional outlook and Hungarian consciousness.
 

Kryvonis

Цензор
Transylvania under King Stephen Báthori
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When, in 1571, Stephen Somlyói Báthori occupied the throne left vacant by John Sigismund, he did not content himself with safeguarding his predecessors' political legacy. He also took bold initiatives to hold back the forces intent on destroying Hungary. The new prince's father, also named István, had served as King John's voivode in Transylvania between 1530 and 1534. Thanks to the elder István, the family had emerged from the shadow of the senior, the Ecsedi Báthori branch (from which sprang the Palatine István and the Transylvanian voivode András), which gave its loyalty to the Habsburgs. During his tenure as voivode, the elder István augmented the family fortune, adding the vast estates of Szatmár and Szinyér to their castle at Somlyó (the source of the nobiliary surname). Through marriage, his children acquired part of the property of the Várday and Drágffy families (which died out at mid-century) as well as some fragments of the domains of the Ecsedi Báthori branch. By the mid-1560, they had become the wealthiest family east of the Tisza.

It was the voivode's youngest child, Stephen junior, who would play the greatest role in this turbulent period of Transylvania's history. He was born in 1533, and by the early 1540s he was already serving as a page, first to the Archbishop of Esztergom, Pál Várday, then at the royal court in Vienna. The year {1-647.} 1549 found him in Italy, where he visited Padua, a favourite destination of Hungarian students, and became imbued with humanistic culture. These early experiences may also help to explain why Stephen Báthori would never feel attracted to the Reformation.

The political changes of the mid-1550 drew Stephen back to his homeland. With the return of Isabella, the Báthori estates were once again on Szapolyai territory, and Stephen was chosen to greet the queen on behalf of the feudal estates. In 1559, he received from Isabella his first major assignment, the captaincy of Várad castle, the Partium's governing centre. Báthori also played a significant role in John Sigismund's diplomatic undertakings and battles to take over fortresses. His name is associated with one of the Transylvanians' greatest military successes: in 1564, he led a surprise attack to seize Szatmár and Németi, properties that his family had obtained from King John, only to lose them on the occasion of Menyhárt Balassa's defection in 1561. (On the other hand, in 1562, he lost the battle of Hadad.) In 1565, while on a diplomatic mission for John Sigismund, Báthori was charged — in circumstances that remain unclear — with violating international law, and he languished for two-and-a-half years in Emperor Maximilian's jail in Prague.

Upon his return, Báthori vied with Gáspár Bekes for Maximilian's favour. The latter finally decided to back Bekes, who was largely responsible for the Speyer agreement; yet the chief beneficiary of that treaty turned out to be Báthori.

Stephen Báthori's wealth, popularity, and energy all helped to propel him onto the princely throne. Disagreement within the feudal estates flared up once again during the period of transition, when Bekes renewed his plotting, but the determined Báthori succeeded in drawing the most important figures to his side. In 1573, the conspirator-pretender had to flee the besieged Fogaras like a solitary wolf and headed straight for Prague. At the battle of Kerelőszentpál, in 1575, the tide turned in favour of Báthori when {1-648.} he was joined by Kristóf Hagymássy, formerly one of the executors of John Sigismund's testament (who were known as the 'testament lords'). This victory was not only a decisive moment in Transylvania's history; in enhancing Báthori's fame, it contributed to the decision of Poland's nobility to choose him as their king — in preference to Emperor Maximilian, who was backed by the magnates.

Báthori's accession to the Polish throne had a further, historic consequence: it brought respite in the conflict that had raged for fifty years between the Eastern Hungarian Kingdom, now the Principality of Transylvania, and the Habsburgs.

Stephen Báthori was the most enlightened and far-seeing Hungarian statesman of the later 1500s. In his capacity as a landowning aristocrat in the Partium, he acquired direct experience of the misery and humiliating constraints brought about by Ottoman domination, and he learned the lesson well. In 1567, he remarked to one of Maximilian's confidants that 'the Ottomans will not allow just anyone [to become ruler of Transylvania]; His Majesty will be well-advised to find an influential person who, at the opportune moment, will be able to help reannex Transylvania to Hungary.'[11]

Báthori was not a man to entertain illusions. He would observe that 'the Turkish emperor's army does not pick strawberries to put them in someone else's basket.' His experience of the latest Turkish campaign (1552–1566) taught him that even if a definitive victory was beyond the reach of the Ottomans, they remained the mightiest protagonist on Hungary's battleground.

To be sure, this was not a novel observation. Prince Stephen adopted the policy of King John I and György Fráter, although he may have applied it more consistently, and to greater effect. The element of continuity was noted not only by Turkish potentates who dealt with Báthori, but also by the prince himself; when he refused to extradite Bálint Balassi, he evoked the example of the two Szapolyai kings.

{1-649.} Two factors had determined the policies of the late John Szapolyai. Officially, he construed Ferdinand I's intervention as a foreign attempt at conquest, but in reality he acted as the lawful, anointed king defending his crown against an armed rival. Later, his opposition was aimed at a neighbour who had been shown to be impotent, who had promised assistance but only managed to infuriate the Ottomans. György Fráter had pursued what he believed to be the logical solution to this quandary, and met a tragic end.

Stephen Báthori was justified in noting that since 1532, every Hungarian attempt to break out of the dilemma had rested on Habsburg support, and had failed. This realization led him, in his capacity as Transylvania's voivode, to adopt the strategy detailed earlier: to ostensibly accommodate the Porte while covertly pursuing other orientations. His reward was the same accusation that had been levelled by uncomprehending observers against György Fráter: 'They depict me, at their convenience, as a German or as an Ottoman.'[12]

The acquisition of the Polish crown endowed Báthori with far more power than that enjoyed by his predecessors. The second half of the 16th century was the Golden Age of Polish feudalism. The ruling strata drew unprecedented wealth from the production and export of grain. Only the inherited weakness of the political system prevented Poland from becoming the leading power in Eastern Europe. Báthori represented the Transylvanian political model, one in which the central authority could transcend feudal interests and govern with greater effectiveness.

The new king might have adopted another country, but he continued to regard himself as Hungarian. His underlings were understandingly offended when on one occasion, in 1577, he let slip a remark that God had created him to serve not the Poles, but the Hungarians. It was a different question whether, and how, he intended to use his new-found power on behalf of his homeland.

Europe was briefly shaken out of its long indifference to the Turkish problem when, on 7 October 1571, Don Juan of Austria {1-650.} won a great naval victory at Lepanto. The success raised new hopes, especially in Italy, which felt directly threatened by the Ottomans. However, within three years, the latter had rebuilt their strength and restored the balance of power in the region. Spain's support grew weaker, and Venice lost her colonies one after the other until, in 1573, she was compelled to make peace with the Sublime Porte. Meanwhile, in France, the Massacre of St. Bartholomew (24 August 1572) set off the wars of religion.

Only the Papal court continued to cling to the idea of victory over the Ottomans. Pope Gregory XIII had backed the Habsburgs over Báthori in the contest for the Polish crown, hoping to strengthen the former against the Ottomans. When the voivode, thanks to Maximilian's procrastination and his own nimbleness, was elected king, the Holy See found itself in a rather awkward spot, though relief soon came in the form of Maximilian's sudden death on 12 October 1576. (King Stephen, for his part, proceeded to introduce the Gregorian calendar in Poland.)

The first regular contact was established in 1577, when Laureo, the papal nuncio, invited Poland to join in the formation of an anti-Ottoman league. Báthori's response was unambiguous: he offered, on behalf of Transylvania, 40,000 soldiers if the league materialized, but made no commitment whatsoever on behalf of Poland. In 1579, the new nuncio, G.A. Caligari, returned to the attack, once again dangling the prospect of a league. The King temporized until the outbreak of the Spanish-Portuguese War compelled the Pope to withdraw his proposal.

In 1581, it was Báthori himself who issued a call for all Christians in eastern Europe to march on the Ottomans, but this was only a straw in the wind, inspired by rumours of Emperor Rudolph's illness. King Stephen broached the subject once again, in August 1582, with the nuncio, Father Bolognetti. This time, circumstances played into his hand, for the Ottomans had renewed their offensive and were threatening Venice's most important {1-651.} island-colony, Crete, and both Philip II and the Pope were thinking about forming a defensive alliance. When Bolognetti reported on the positive answer of the Holy See, Báthori unveiled his precondition: he was prepared to join the league only after the Papal See, Venice, and Spain had come to an agreement.

That, however, was momentarily out of the question, for the 'most Catholic king' and the merchant republic were not prepared to cooperate. The Pope nevertheless persevered with the scheme. In 1584, the King of Poland insisted that Emperor Rudolph should first pledge himself to the cause, then came forward with an entirely new idea: abandoning his demand for the West's direct support, he proposed that the Holy See help him to conquer the Grand Duchy of Moscow. With this in hand, he would rally against the Ottomans all of Eastern Europe, as well as the peoples of the Caucasus. (The plan, which had been maturing in his mind for a year, was communicated on 24 April 1584, in Lublin, to the papal representative, the Jesuit Antonio Possevino.) After almost six months, Rome declined. In the meantime, the death of the Valois Crown Prince prompted the Protestant King of Navarre, the future Henry IV, to lay claim to the throne of France; and Spain was girding to punish England (three years before the defeat of the Invincible Armada). Understandably, the Holy See considered that there was little hope of raising substantial help for the defence of eastern Europe. Báthori was in no mood to give in. He dispatched his nephew, Cardinal András Báthori, to the Holy See, and turned for assistance to Possevino, who in the meantime had fallen from favour. In the summer of 1586, the two negotiators obtained an agreement in principle (as well as a token commitment of 25,000 ducats) from the new Pope, Sixtus V. Shortly after receiving the good news, King Stephen fell ill. His visionary plan unrealized, he died at Grodno on 12 December 1586.

The seriousness of these plans is open to question. For a hundred years, Europe's major powers had talked of anti-Ottoman {1-652.} leagues and great military campaigns, but most of this served only propaganda purposes. An examination of the Polish King's policies towards the Ottomans offers more grounds for scepticism. When he was voivode, his conduct of relations with the Porte was marked by extreme caution, and the same could be observed in Polish-Turkish relations. When Polish Cossacks raided the sultan's domain, the king recalled them and had the more disobedient put to death. And when the Ottomans expelled the Moldavian voivode Ivan Podkova (in 1578) and the Moldavian pretender Jankula Saso (in 1582), the King of Poland had them beheaded.

The Christians' perfunctory planning exercises hardly required such extreme caution. In fact, the motive can be found not on the European level but in Poland itself. For one thing, Báthori owed his election as king partly to the endorsement of the Sublime Porte. Moreover, he — much like other monarchs of that era — was free to pursue his own foreign policy but had to bow to the feudal estates in other matters, such as public finances and declarations of war. Finally, Báthori had pledged to respect a set of conditions, the famous Pacta conventa, drawn up well in advance of the royal election; and one of these was to preserve peace with the Ottomans.

Long experience had taught the Poles not to test their strength against that mighty adversary. In any case, the Baltic region, or Russian and Prussian affairs were of more immediate interest to Poland. Their aversion was so strong that, for years, King Stephen did not dare to raise the question of a Turkish war. The secrecy and procrastination over the Papal proposals of 1577 and 1579 were not due to some personal quirk of the monarch.

Báthori had been accustomed to wholly different conditions in Transylvania, and he once allowed himself to complain about the constraints on his authority; he cited the catastrophe in Hungary as an example of what happens when a country is led by both a council and a senate, particularly when the two quarrel. The solution eluded him. Like Hungary's onetime King Matthias, Báthori {1-653.} enjoyed little popularity in his own time. The enthusiasm over his election soon dissipated, and when he tried to exercise tighter control, the feudal estates turned against him. Jan Zamoyski, whom he drew from the middle nobility to serve, first as his personal secretary, than as his chancellor, came to be almost universally despised. The Zborowski brothers, who had played a leading part in his election, led a revolt against him, and when, in his customary manner, Báthori punished their disloyalty with execution in 1584, there were countrywide protests.

Báthori was ultimately able to still internal dissent, but foreign policy problems left him little breathing space. Having been elected against the Emperor's wishes, his relations with the Habsburgs and the Catholic German princes remained tense for a long time. Danzig (Gdańsk), the prosperous commercial center at the mouth of the Vistula, refused to bow to his rule, and the war to secure the town's submission (1576–77) ended in a rather ambiguous peace settlement. The Protestant German princes who sided with Danzig never became friendly neighbours.

After the Danzig affair came Báthori's biggest test: the Grand Duchy of Moscow, which for some fifty years had been pushing the Polish-Lithuanian border westward. Tsar Ivan IV (the Terrible) had exploited the chaos following Sigismund Augustus's death to extend his conquests. In three major campaigns, between 1579 and 1581, Báthori managed to inflict heavy defeats on Ivan, but a definitive victory eluded him. Poland's feudal estates won the Pope's forceful endorsement for their demand for peace, and, on 15 January 1582, Báthori was compelled to accept the treaty mediated by the papal nuncio, Possevino. It was after this event that Báthori got the idea of linking the expulsion of the Ottomans with his proposed acquisition of the Russian throne. Initially, the Polish nobility was violently opposed to his war plans, but, by 1586, the mood was changing, particularly among the Lithuanians. Death prevented the king from realizing his plans.

{1-654.} There is no doubt that in his heart of hearts, Stephen Báthori wished to drive the Ottomans out of eastern Europe. However, he was too astute politically to commit his energies to an enterprise that was militarily hazardous and would bring him little advantage in the domestic and foreign policy arenas. He tried to bring about more favourable conditions, then ran out of time.

With regard to Transylvania, Báthori's acquisition of the Polish crown brought significant change only in the nexus with the Habsburgs, who moved beyond simple acknowledgment of the principality's existence. The burden of a conflictful relationship with the Habsburgs followed Báthori from Transylvania to Cracow and Wilno. Both Maximilian and Rudolph made reconciliation conditional on full implementation of the Speyer accord, i.e. on full acknowledgment of their sovereignty over Transylvania. Báthori, on the other hand, wished to retrieve the family property at Szatmár and Németi, which he had lost in 1564–65, and he would not consider making concessions that went beyond his original, secret pledge of allegiance. The Pope, aided by Possevino, attempted to mediate, but in vain. Only in 1585 was some progress made regarding Transylvania, when the Báthori family received Nagybánya as compensation. In 1584, Báthori refused to renew the Polish-Habsburg peace treaty that had been drawn up after Maximilian's death, on the grounds that negotiations over Transylvania were still pending.

The Habsburgs' failure to break his rule in Transylvania and Poland inspired Báthori to speculate about the prospects of the Hungarians: 'If God would have mercy on us and recalled your present emperor and king [i.e. Rudolph], who I believe is ailing, then you could elect your sovereign freely and without any trouble [...] as long as we could obtain from the Turkish Emperor that instead of harassing this wretched remnant of our lands, he offer it his protection'.[13]

Plainly, Báthori regarded himself as a possible successor to Rudolph as the king of Hungary. He would evoke this prospect on {1-655.} several subsequent occasions, during talks with the nuncio Caligari, at a time when the emperor was gravely ill, and also in letters to his Hungarian followers.

This reorientation brought Transylvanian policy back to the objectives pursued by King John I in 1528–32. If Báthori's plan, devised independently of the Habsburgs, to expel the Ottomans is taken seriously, then it went beyond the earlier version; if, on the other hand, he aimed to avoid any provocation of the Porte while challenging the Habsburgs in Hungary, then the plan was more modest than that of King John. In any event, the most significant feature of Báthori's plan was that it envisaged reunifying Hungary under the shadow of the Porte. This strategic conception would have long life, being subsequently adopted by Gábor Bethlen as well as Imre Thököly. Evidently, Stephen Báthori, voivode and king, continued to pursue a policy that encompassed all of Hungary, and not just Transylvania.

The pattern of governance in the principality is consistent with all this. Native Transylvanians were still largely excluded from government. The extinction of the Drágffy and Várday families, the territorial losses resulting from the contest for fortresses, and the reconciliation between the two branches of the Báthori clan left no aristocrats in Transylvania — apart from the princely family. The positive aspect of this situation was that after the initial turbulence, Báthori would not be confronted with powerful rivals. On the other hand, the disappearance of aristocratic magnates left a vacuum in the structure of power, and this had to be filled.

Predictably, it was Báthori's relatives who came to the fore. The office of voivode was assumed by his older brother, Kristóf, then handed down to his son Zsigmond. (Zsigmond would also bear the official title of palatinus Transilvaniae, but this was in fact a Polish honorific, and did not denote 'palatine' [in Hungarian, nádor].) Since Zsigmond was still a minor when he inherited the office of voivode, Stephen Báthori ordered the establishment of a governing council; its members included Zsigmond's uncle, István {1-656.} Bocskai, and two more distant relatives, Dénes Csáky and László Sombori. Concurrently, old Transylvanian families that earlier had been overshadowed by the oligarchy of aristocrats came to play a more prominent role, chief among them the Kendi family (Sándor Kendi soon joined the governing council), as well as the Bánffy and Apafi families.

However, the key functions of government remained in the hands of men of a different ilk, for Transylvania enjoyed little autonomy during Báthori's kingship. Foreign relations were conducted exclusively by King Stephen, from Cracow or Wilno. In home affairs, the voivode Kristóf ruled with some autonomy, but the three-member governing council served merely to implement the directives of a 'Transylvanian chancellery' in Cracow.

That chancellery was headed by Márton Berzeviczy, who came from Upper Hungary, and his deputy, first Farkas Kovacsóczy, then Pál Gyulay. Back in Gyulafehérvár, the post of chancellor was held until 1575 by Ferenc Forgách, a Hungarian aristocrat (and ex-bishop) who came from Habsburg Hungary. Imre Sulyok, a Báthori relative, succeeded him for a short term. When Kristóf Báthori became voivode, the chancellorship was given to Farkas Kovacsóczy, who originated from Slavonia. Thus Transylvania's government was largely in the hands of 'outsiders', men who had no roots in Transylvanian society, and whose authority was derived wholly from their service of the prince. They were united less by their origins than by a certain common culture. Most of the personnel in the chancelleries — including Forgách, Berzeviczy, and Kovacsóczy — had, like Báthori himself, studied at Padua. (So did Báthori's foremost Polish supporter, Jan Zamoyski.) Padua was under the authority of Venice, and that prosperous merchant-republic had long ago learned how to coexist with the Ottomans. At the University of Padua, Báthori's future officials had not only assimilated European culture but also learned the utility of friendly relations with the Ottomans. They were thus prepared to follow the prince's lead with sincere enthusiasm.
 

Kryvonis

Цензор
The New State and Its External Environment in the mid-1500s
http://mek.niif.hu/03400/03407/html/107.html
The state that emerged from the ruins of the medieval Hungarian kingdom, and which by century's end was officially known as the Principality of Transylvania, was not favoured by historical circumstances. It was buffeted by irresistible, external forces that were anything but beneficial to its peaceful development.

The harshest and most immediate of these factors was the perpetual state of war induced by Ottoman expansion. It brought significant territorial losses to the fledgling state. The fragment of Hungary ruled by King John had extended from Lake Balaton to Brassó, and from Titel and Karánsebes to Kassa. Turkish conquests in the 1540s and 1550s moved the frontiers to east of the Tisza and north of Temesvár, and many of the remaining Hungarian counties — including the Partium — became permanent war-zones.

Successive armistices and peace treaties failed to guarantee lasting tranquillity along the frontier. Even when the major military campaigns came to an end, a 'little war' of attrition would rage without respite. Even at its height, Turkish power could not preserve its Hungarian domain from raids by light cavalry coming from the royal (or Transylvanian) border forts; and the Ottomans, too, would conduct raids behind enemy lines. Thanks to the marauding hussars, the Hungarian nobility was able to keep watch over the lands it had lost, and this was to have important consequences when the Ottomans were eventually driven out. Moreover, {1-658.} the Hungarian border forts could survive only by launching raids that brought plunder and weakened the enemy's front-line defences.

An inevitable consequence of this type of warfare was the emergence and expansion of a zone that paid taxes to both sides. A large part of this zone consisted of the principality's 'parts' east of the Tisza. In the early 1550s, some 53 per cent of the manors in Bihar county paid taxes to Turkish landlords and the Turkish treasury, and this despite the fact that the Porte acknowledged John Sigismund's rule over the county. Even some of Hunyad county's eastern villages ended up in Halil bey's defter (the Turkish tax register).

The new line of demarcation resulting from the Turkish advances also led to creation of a new customs border. By the 1550s, Transylvania had established a network of customs posts (for collection of the 'thirtieth') on the western perimeter of the Partium, at Várad, Debrecen, Bajom, Székelyhíd, Margitta, Nagyfalu, Hídvég, Zilah, and Zsibó. The system underwent frequent modification; for a time, Kolozsvár also had a customs house. By 1586, customs duties were collected also at Karánsebes, Szászváros, Hunyad, Magyarzsombor, Varadia, Dés, Körösbánya, and Zilah, and, four years later, at Déva and Nagybánya as well. The Hungarian and royal parts of Hungary imposed their own customs duties, at Tokaj, Vác, and other points. Thus merchants moving between Transylvania and Italy or Austria, within the territory of the former Hungary, had to cross two additional frontiers, and pay duty four times; those trading with Poland needed to pay duty twice.

That brings up the second consequence for Transylvania of the changed external environment, the decline in her foreign trade. Inevitably, trade suffered from the unending war and the multiplication of customs duties. The principal trading route, which linked Transylvania to central Hungary and Vienna (Vienna — Vác — {1-659.} Szolnok — Debrecen/Nagyvárad — Kolozsvár) remained busy even after the Turkish occupation, but it came to serve mainly the region east of the Tisza. Traders from beyond the Királyhágó, in Transylvania proper, preferred the more secure, northern route, from Kolozsvár to Kassa and westward along the Vág valley. Due to this shift, Cracow joined Vienna as the principal destination of Transylvanian trade.

Trade with the south also declined. The trading routes along the Maros valley toward Italy and Dalmatia fell into disuse. Trade between Saxon towns and their traditional markets, the Romanian principalities, stagnated, first because of the recurrent wars, then because of the policies pursued by the Turkish administration. In 1568, the Porte prohibited Moldavia and Wallachia from selling their principal products — mainly comestibles, such as grain, livestock, butter, and wine — to any country other than Turkey. The intention was to reserve the rich agricultural output of the nearby vassal states for Istanbul, which had grown into a metropolis of several hundred thousand people. In the event, the effectiveness of the measure was undermined by the Turkish economy's backwardness and the covert resistance of the Romanian principalities. To be sure, Transylvania had never imported much grain from south of the Carpathians, but the Turkish restrictions had a generally dampening effect on its trade.

Most of the trade with Moldavia and Wallachia originated in Beszterce, Brassó, and Szeben, towns that had long enjoyed staple rights. Of these, Beszterce was the least important: in 1552, its customs office was leased out for 200 forints, which suggests that the duties normally collected were something in excess of that sum. In 1569, the cost of the lease fell to 70 forints, then rose to 100–120 forints around 1574. The statistics on customs duties collected at Brassó reveal similar decline and stagnation. In 1503, the turnover in foreign trade at Brassó was valued at some 167,000 forints. In 1530, at the height of the domestic wars in Transylvania, it stood at {1-660.} around 33,000 forints, but even at the time of the short lived economic boom after 1550, the turnover amounted to no more than 80,000 forints, and another decline set in at the end of century. The turnover in trade at Nagyszeben seldom amounted to more than half of that at Brassó, and it underwent similar fluctuations.

The fate of the province's prized mines (salt, gold, and non-ferrous metals) gave further evidence of Transylvania's economic isolation from western and eastern markets. In the 1520s, the salt-deposits were leased by one of Europe's biggest entrepreneurs, the Fugger family; to negotiate with them, King John called on no less a man than Gritti, the Italian-Turkish agent of the Istanbul government. When, in the mid-1530, the salt-mines momentarily had no owner, some Bavarian businessmen took up the challenge, but they were the last foreigners to show any interest. In 1541, and for some years thereafter, local interests with little capital made attempts to operate the mines. After the advent of the principality, the efforts of government and those of transplanted Italians (including the famous physician Biandrata) brought no substantial improvement.

The erosion of foreign interest in Transylvania cannot be wholly attributed to the geopolitical circumstances of the new state. The 'encirclement' of Transylvania coincided with a major shift in the world economy, which may be regarded as the third external factor influencing the region's development. It was not only prudence that kept Western European investors away from the war-torn Carpathian Basin. (After pulling out of Transylvania, the Fuggers, in 1546, also gave up their copper mines in Upper Hungary.) In the mid-1500s, Europe turned to economic exploitation of the lands that its adventurous seamen had discovered a few decades earlier. Sailing around the Horn, Portuguese ships brought back silk from China and other rare and precious goods from India and the Spice Islands. Arabian traders recovered from the naval defeat inflicted by the Portuguese and once again plied their traditional route through the Persian Gulf or the Red Sea to the Levant {1-661.} and thence to Venice. However, the Arabs failed to regain their predominance, and the Europeans kept the lion's share of trade with the East, which produced immense profits for traders and entrepreneurs. Thus the wealthy burghers of Western Europe preferred to invest their energy and resources in developing trade with the distant East, and to neglect the less rewarding and more risky markets of the Levant and of eastern and southeastern Europe.

Spain's conquests in the Americas also had important consequences. Unprecedented amounts of precious metals, especially silver, began to flow from Mexico and Peru into Europe, and the trade grew at an astonishing rate: in the early 1540s, Mexico's mines were producing 3,400 kg of silver a year; the output reached 15,000 kg in the 1560s, 50,000 kg in the 1570s, and 74,000 kg at the end of the century. Peru's silver mines (the major one being at Potosi, in today's Bolivia) had an annual yield of 183,000 kg in the 1550s, 151,000 kg in the 1570s, and 255,000 kg at century's end. All these dwarfed the average output of some 5,000–6,000 kg a year in Hungary, previously one of Europe's principal producers of silver.

The development of transatlantic trade was accompanied by dynamic growth in Western Europe's industries. As towns expanded, they could no longer rely for their food supply on their overpopulated hinterlands. In any case, the agricultural sector had greater difficulty than industry in adapting to rising demand. Over the last sixty-odd years of the 16th century, the price of grain rose by a factor of 4–6, while the price of manufactured goods barely trebled. The growing need for money was met by imported gold and silver, and the result was steadily rising inflation.

These changes were eventually felt in the Carpathian Basin. The price changes in royal Hungary (which, by all indications, were reflected in Transylvania as well) are illustrative. Between the 1520s and the 1580s, the price of cattle grew threefold, of grain fivefold, and of wine, fourfold. The economic boom in the west brought a rise in the standard of living and induced population {1-662.} growth; the consequent, growing demand for foodstuffs could only be satisfied through imports, and eastern Europe became a major supplier. Polish grain and Hungarian cattle found a ready, and highly profitable market.

Transylvania, a small and distant land, experienced only the adverse side of this development. The principality's agriculture was generally less developed than that of Hungary proper. There was no shortage of land, but the climate was less clement, and distance hampered the transmission of new methods of cultivation from Western Hungary. The Saxons were the most advanced in agriculture; by contrast, in the Székelyföld, the first attempts at three-course rotation date from the 1590s. The cultivation of vegetables and fruit also had late beginnings. Livestock was a major product, but the practice of open grazing remained predominant; only at the end of the century did the growth in livestock spur experiments in storing fodder and stabling the animals.

The exporting of Transylvania's grain to western Europe had never been profitable, and this situation did not change; in any case, the difficulties of transportation were insurmountable. In the wine trade, Transylvania could not compete with the nearby Hegyalja (the Tokaj wine-growing region). Hungarian cattle-breeding was concentrated in the Great Plain, of which only a small part belonged to the principality. Salt was a potentially valuable export commodity, but Poland also had salt-pits, and its major ones happened to be located along the Kassa-Cracow road, at Wieliczka and Bochnia.

Thus Transylvania continued to suffer from an unfavourable balance of trade. The decreasing exports of cattle could not compensate for even the lower volume of imports, which included textiles, manufactured goods, arms, and luxury goods. Precious metals helped somewhat to reduce the trade gap, but the lodes were not particularly rich, and the cost of labour was far higher than in the mines of Spanish America, which were worked mainly by enslaved {1-663.} natives. The competition was too strong, and production began to fall at Transylvania's mines. The trade deficit led to a shortage of money, and this at a time when the value of money in Transylvania, as in the rest of Europe, was being eroded by inflation.

This economic revolution laid the foundations of global trade and made Europe the world's richest and most rapidly developing region. It also gave great stimulus to Europe's cultural life. Renaissance culture, which had been nurtured in Italian towns made prosperous by trade with the Levant, spread to Flanders, then to Burgundy, France, and the rest of Europe. The abundance of money promoted expensive lifestyles and new artistic creations. In the late 1400s and early 1500s, some parts of eastern Europe profited sufficiently from the growth in trade and agricultural exports to partake in this cultural Renaissance. To be sure, the less 'expensive' aspect of this revival, intellectual humanism, had reached eastern Europe earlier. The impact of the Renaissance in Hungary went back to the age of the Hunyadis, and it reached a glittering peak during the reign of King Matthias, with the remarkably early introduction of new styles of art and architecture.

Although Transylvania did welcome a few early bearers of humanistic thought, its comparative poverty and remoteness delayed the arrival of the Renaissance. That delay had a significant consequence: the Reformation, that late and arguably most radical emanation of the Renaissance, reached the principality at about the same time as the earlier innovations in art, architecture, and lifestyle. Transylvania had suffered much in the course of the 16th century, and it was an open question how its economy might serve these new criteria of modernity. Transylvania's future, indeed, its very survival were at stake. An examination of how society evolved in the new state will throw some light on these issues.
 

Kryvonis

Цензор
The Saxon Towns and the First (Lutheran) Wave of the Reformation in Transylvania
http://mek.niif.hu/03400/03407/html/108.html
As western Europe entered a phase of development in the 1500s, the urban middle classes emerged as the key agents of change. The future of states, old and new, would be determined in large measure by what happened in the towns.

Compared to the rest of Hungary, Transylvania proper had many towns and quasi-urban settlements, and when the principality's new frontiers were stabilized after the mid-1500s, Nagyvárad, Szatmár, Nagybánya, and the mining settlements of the Máramaros joined the ranks of Saxon towns. To be sure, of Transylvania's 'towns', only Brassó, Szeben, Beszterce, Medgyes, Segesvár, Kolozsvár fully deserved the name, for the rest were modest settlements with no more than one or two thousand inhabitants. (On the periphery of the Great Plain, settlements — controlled by landowners — that were much more populous continued to be regarded as villages and were officially classed as 'market-towns'.)

These changes might have been expected to enhance the political and economic influence of the 'Saxon nation', i.e. the German community in Transylvania. Their right to local autonomy, of only marginal significance in the old Hungarian Kingdom, became one of the founding stones of the new state, for the union of the 'three nations' was an integral part of the legal framework underpinning Transylvania's feudal society.

Although the majority of Saxons were still peasants, the urban minority had risen over time to a position of leadership over the German community. The political and economic affairs of the Saxons came under the authority of the Saxon 'count' (comes), who combined the posts of royal magistrate and mayor of Szeben. The periodic national assembly of Saxons carried less weight than the councils of the larger towns. The royal magistrates of the several districts (seats) came from the urban patrician class. The extension {1-665.} of craft guilds to villages, and the restriction of market rights to the towns relegated the Saxon peasantry to a subordinate position.

Yet this comparatively modern society failed to exploit the opportunities inherent in the reduced size of the state. The process of self-isolation, which had emerged in the late 1400s, became more pronounced in the 1530s, and its effect was anything but beneficial.

The Saxons had sought to protect themselves against competition from Hungarian craftsmen and merchants by prohibiting settlement in their districts and by keeping their contacts within a circle of German-inhabited towns in Hungary and the German Empire. An early corollary of this retrenchment was the development of a certain 'national consciousness'. For a long time, that outlook remained free of political content, but it acquired new significance in the turbulent period leading up the Battle of Mohács. The hatred that Queen Mary bore for the Hungarian 'nation of nobles' owed much to the influence of her German courtiers, notably Markus Pemflinger and Georg Reicherstorffer, who came from Szászföld and played a leading role in civil war of 1527–35. After 1526, and except in the brief period of transition, Transylvania's Germans became steadfast supporters of the Habsburgs; meanwhile, the rest of the population gave its allegiance to the Szapolyai dynasty. The Saxons' defeat in the civil war, along with the bitter lessons of 1552–55, compelled them to come to terms with reality, but their sympathies continued to lie with the Habsburgs.

This faintly irrational attitude was nurtured by the economic and family links between Transylvania's Saxon towns and the German Empire. As Hungary disintegrated, these links gave new impetus to the growing German national consciousness of the Saxons.

In the period before Mohács, Queen Mary's court at Buda served Hungary's Germans as a training ground for political autonomy. At the same time, the court was a centre of humanistic learning. {1-666.} It was there that Reicherstorffer acquired a love of writing, which in a calmer phase of his life led him to produce one of the earliest geographical descriptions of Transylvania. It was also there that German harbingers of the Lutheran reformation — notably János Henckel, from Kassa, and Johannes Kresling, who came from Germany — made their first influential converts.

Around 1522–23, the first signs of the Reformation in Hungary began to appear in such German-inhabited towns as Sopron, Besztercebánya, and Bártfa. The new ideas reached Transylvania somewhat later, in the early 1530s. The Brassó-born Johannes Honterus pursued studies in Vienna, Cracow, and Basel before he returned in 1532 to Transylvania, imbued with the ideas learned from Luther's supporters in Switzerland. In 1538–39, he opened Transylvania's second printing-shop, in Brassó (the first, in Szeben, dated from 1529), and proceeded to publish his geographic and religious monographs, which became popular readings.

The turbulent period of Hungary's disintegration was propitious for the spread of new ideas. King John, and, later, György Fráter both tried to defend Catholicism, but they soon concluded that it made no sense to alienate the already hostile patricians of Brassó, Szeben, and Beszterce over questions of religion. In 1542–43, Honterus drafted the basic principles of the Saxons' rising Lutheran denomination and its Church. The last Catholic mass in Brassó was celebrated in October 1542. The following year, the diet at Gyulafehérvár dismissed charges of heresy against Brassó's Lutheran preachers. On 22 April 1544, Honterus was chosen as the town's Lutheran pastor, and his first initiatives were to reorganize the local school and establish a library.

The example of the largest town was soon followed in other Saxon settlements. In order to put an end to the initial disputes, the Saxon Universitas, meeting at Szeben on 28 November 1545, ruled that the Lutheran creed must be generally adopted. The Saxons realized that in the tense period following György Fráter's assassination, {1-667.} the Habsburg government was not likely to pick a quarrel with its most loyal supporters; seizing this opportunity, their Lutheran synod, meeting on 6 February 1553, took the step of naming a bishop ('superintendent') and chose Paul Wiener. The transformation was accomplished. Although the years of war that followed brought some organizational problems for the Saxon Lutheran Church, the latter's foundations proved to be solid and enduring.

The civil war and the resulting preoccupation of the government went a long way to explain the ease with which the Reformation conquered the Szászföld, but other factors helped as well. Europe's rapid economic transformation and the emergence of a world market also stood behind the spiritual renewal, and this linkage was present even in Transylvania.

By 1500, the guild crafts had developed considerable strength in the towns of Transylvania. Before Hungary was partitioned, craftsmen had to compete not only with their domestic counterparts in other towns but also with growing imports from Germany, Bohemia, and Silesia. The creation of the principality led to isolation from the earlier domestic competitors and a drop in imports from the west; on the other hand, the counties of the region east of the Tisza (Partium) attached to the principality saw a shift in their commercial links and became more open to Transylvanian products.

In fact, the principality's commercial isolation greatly enhanced the domestic economic influence of its towns. Saxon craftsmen were particularly energetic in exploiting the new opportunities. By the mid-1500s, there were nineteen craft guilds operating in Brassó, and, in the 1570s, the town became home to southeastern Europe's first broadcloth manufacture. Szeben had 28 guilds, representing some 30 different crafts, and at least forty crafts were practised in the towns of the Saxon region.

{1-668.} The towns expanded rapidly, and their appearance improved. At the beginning of the 16th century, Brassó consisted of 50 stone buildings and 1490 wooden ones; in 1550, the corresponding figures were 270 and 760, and, by 1600, there were 580 stone buildings but only 500 wooden houses listed in the town. Beszterce followed a similar pattern: 130 stone buildings and 450 wooden houses around 1500, 180 and 630 in 1550, and 350 stone vs. 450 wooden houses in 1600. Szeben and other towns no doubt underwent the same sweeping transformation, which not only served safety and comfort but also reflected a greater attention to style. In this period of war and economic recovery, the most noteworthy products of Saxon artisanship were those of the goldsmiths.

Amidst these signs of progress, there was little population growth in the major Saxon towns during the 16th century. Brassó counted some 7000 inhabitants in 1500, and 8000–9000 at century's end, when Szeben's population reached 6000 and that of Beszterce, 4000. The population of Segesvár and Medgyes did not exceed 2500.

Thus the cultural and economic revival that emerged in the mid-1500s was rather limited in scope, for the comparatively dense network of towns in Transylvania had a sparsely populated and economically backward hinterland. Local artisans soon filled the gap left by the decline in long-distance trade, but the initial recovery could not long conceal the inherent disadvantages of economic isolation. Access to the crucially important markets of Wallachia and Moldavia became increasingly difficult, and there was little scope for boosting trade within Transylvania. The towns were too small to nurture major handicrafts, while the rural economy suffered from a chronic shortage of money.

New difficulties arose when in the latter part of the century, foreigners arrived in quest of commercial opportunities: Greek, Turkish, Serbian, Romanian, and Armenian merchants who had previously crossed Transylvania to reach other markets, but who {1-669.} now sought to sell their cheap consumer goods within the principality. The 'Saxon nation' would regularly raise complaints about these 'newcomers' who bypassed the marketplaces protected by the staple right. In 1585, a law was enacted prohibiting Greek and Italian merchants from taking money out of the country. However, competition from foreigners could not be regulated out of existence, if only because the government realized that imports helped to satisfy consumer needs.

The principality's government acted against the Saxons' economic interests in other ways as well. The feudal estates were badly hit by the shortage of money coupled with inflation, and they reacted, in characteristic fashion, by blaming producers and merchants. Exploiting their political power, they got the diet to pass a series of laws (notably in 1556, 1560, 1571, and 1591) regulating prices. This state intervention seldom produced the desired results, but it did serve to hamper the economic development of the towns.

All in all, the economic revival of the mid-1500s brought little change in the circumstances of the urban middle classes. To be sure, lifestyles came to reflect the Renaissance: homes and the urban environment gained in elegance, and people read more. But the medieval structures of municipal administration, and Saxon rights grew stronger, and craft guilds survived unscathed. (The one attempt to establish a manufacture proved premature and failed before the end of the century.) The patrician-merchant class preserved the predominance it had gained in the 15th century. The leading merchant dynasties (Haller, Rapolt, Armbruster, Offner, and Lulay) continued to control the Saxon Universitas and suppress occasional rebellions, notably one, in 1556, at Szeben, which also had an anti-Hungarian thrust.

The brief phase of development in the 1530s and 1540s was reflected in the success of Honterus's life-work: the reformation, the foundation of a school at Brassó, his publications on language, astronomy, and geography. But as the economic revival faltered at {1-670.} mid-century, so did the cultural development of Saxon towns. Honterus, Pemflinger, Reicherstorffer had no successors in the spheres of religion, politics, and literature. The printing presses of Brassó and Szeben had less and less business; not a single German- or Latin-language work was published in Szeben between 1530 and 1575. It was emblematic of the Saxons' defensive retrenchment that their most significant achievement in these critical times was the publication of a legal work outlining their rights and privileges. After the royal magistrate of Szeben, Albert Huet ('Albert Süveg'), had secured official confirmation of the Saxons' privileges, Brassó's Mathias Fronius conscientiously collated the material into a comprehensive code. In order to publish the work, in 1583, the printing presses from Brassó and Szeben were brought together, with the result that the two firms once again found themselves on the brink of bankruptcy. Publishing in the Saxon lands began to revive only in the 1590s, when the demand for books became wide-spread.
 

Kryvonis

Цензор
Kolozsvár and the Anti-Trinitarians
http://mek.niif.hu/03400/03407/html/109.html
Only one town in Transylvania, Kolozsvár, managed to escape stagnation. Having ceased long before to be part of the Saxon community, Kolozsvár had a predominantly Hungarian-speaking population by the beginning of the 1500s. By the end of the century, the town, with its 8000 inhabitants, was rivalling Brassó in population. It was home to thirty active guilds and over sixty different crafts. Kolozsvár's exceptionally rapid development can be attributed in the main to three factors. The first two have to do with economic geography. Northern Transylvania's urban network was less dense as that of the Szászföld, and thus Kolozsvár enjoyed a greater home market than did its rivals in the south. Moreover, the town was situated at the junction of the roads from Várad and Kassa, the principal trade routes between the principality and the West. Although {1-671.} that trade was in decline, the town nevertheless derived significant benefit from its strategic location.

The third factor was rooted in politics. In 1558, Kolozsvár was granted staple rights by Queen Isabella. This predominantly Hungarian town's support for the Szapolyai cause probably helped to earn the privilege. Thus trade with the West came largely under the control of Kolozsvár's burghers. The town's astute merchants also managed to take advantage of the appearance in Transylvania of Balkan traders — the same people who provoked the ire of Saxon. Kolozsvár helped these traders to get around the staple rights of Szeben, Brassó, and Beszterce, and this naturally induced the foreigners to conduct business in the city.

Thus Kolozsvár enjoyed a stronger and more sustained economic revival than that of the Saxon towns, and this was reflected in its physical transformation. Wealthy patricians raised palatial residences in the inner city. The town also benefited from the fact that the prince's court often took up residence within its walls, or at nearby Kolozsmonostor and Gyalu; the buildings erected for this purpose served as models and training ground for the town's architects, whose designs would come to display distinctive, local motifs.

The evolution of public tastes is visible even today in such splendid edifices as the Wolphard-Kakas house and in internal furnishings that, like those in the Saxon region, were gaining in elegance. Kolozsvár's goldsmiths also began to rival their Saxon counterparts.

Predictably, the flowering of material culture spurred a new dynamism in the realm of ideas. The first winds of the Reformation reached bilingual Kolozsvár not long after Honterus's return to Transylvania. In 1544, one of the town's parishes was taken over by Kaspar Helth, a Saxon and enthusiastic disciple of Luther. He married within the year, and soon succeeded in attracting many of the townsfolk to the new faith. Since the majority of his congregation {1-672.} was Hungarian, Helth delivered most of his sermons in Hungarian. His works were published exclusively in that language, and he even Magyarized his name, to Gáspár Heltai.

Two smaller, nearby towns, Torda and Dés, soon followed Kolozsvár's lead in welcoming the Reformation. Saxon and Hungarian towns were so powerfully affected by the Reformation that, in May 1548, the diet at Torda enacted a bill confirming the right of all Transylvanians to freely chose their religion, be it Roman Catholic or Lutheran. That was, in the context of contemporary Europe, an uncommonly tolerant edict, and one that gave new impetus to religious reform among Hungarians as well as Saxons. In 1550, Heltai, assisted by the printer György Hoffgreff, established a printing press in Kolozsvár — the third in the principality, and the first to produce books in the Hungarian language. He published numerous important books on religious reform, including his own writings. His biggest project, a Hungarian translation of the Bible, drew many young and enthusiastic pastors to this clergyman. A notable disciple, though not one of the Bible translators, was a young preacher, also of German origin, who also wrote and preached mostly in Hungarian: Franz Hertel, or, by his Hungarian name, Ferenc Dávid.

One milestone in this religious revival came in 1554, when Hungarian Lutherans established a separate Church. Its first superintendent was a onetime monk named Tamás, but two years later he was succeeded as bishop by Ferenc Dávid. The Reformation made slower progress among Hungarians than among Saxons. At Kolozsvár, the Franciscans' monastery was still in operation in 1556, and many of the townsfolk remained true Roman Catholics. However, while, in 1553, the Saxon Universitas had opted definitively for Lutheranism, the Hungarian citizens of Kolozsvár followed with growing interest the successive waves of the Reformation.

{1-673.} By the time Ferenc Dávid was chosen bishop, the 'Sacramentarians', followers of Calvin and Zwingli, had appeared in Transylvania. For a few years, Dávid ardently defended his Lutheran convictions. Then, in the course of a heated debate with Péter Melius Juhász, a leading Sacramentarian who had made many converts in the region east of the Tisza, Dávid had a change of heart; in 1559, he resigned as superintendent and joined the Calvinists. Always receptive to new religious ideas, Kolozsvár's Hungarians soon followed the example of their favourite preacher. Heltai, too, joined the Sacramentarians, and in 1564, at Nagyenyed, the synod of Transylvania's Hungarian preachers once again elected Dávid as bishop.

Motivated partly by a personal interest in religious matters, and partly by the importance he attached to the Transylvanian Hungarians' church, the 'elected king' John Sigismund appointed Dávid, the Hungarian Bishop of Kolozsvár, as his court chaplain. It was at the royal court that Dávid made the acquaintance of John Sigismund's physician, Giorgio Blandrata (Biandrata). The latter was an exponent of the latest manifestation of religious innovation: in emulation of Miguel Servet, a Spanish natural scientist, and his followers, Blandrata denied that God, Jesus, and the Holy Spirit were consubstantial. The Anti-Trinitarians were also distinguished by a strong disposition to use scientific tools — logic and the critical analysis of texts — in their study of the Bible.

His debates with Blandrata had a profound influence on Dávid's religious outlook. In around 1568, he came to deny that Jesus was God's equal, and soon the people of Kolozsvár followed suit, as did John Sigismund. Transylvania became a gathering ground, and Kolozsvár, a key stronghold of this newest sect. Prominent Anti-Trinitarians from across Europe would make the journey to the town, notably the Germans Johannes Sommer and Christian Francken, and the Greek Jacobus Palaeologus.

{1-674.} Thus Kolozsvár emerged as one of Europe's cultural centres. Heltai's publishing activities reached a high level by the end of the 1550s. When Hoffgreff died in 1559, he took sole charge of the uniquely productive press; until 1565, he would continue to publish (along with other religious works) translated fragments of the Bible, although unfortunately the project was not completed. Most of Ferenc Dávid's theoretical and polemical works, which also had some literary merits, were published by Heltai. Meanwhile, secular literature was also being published, winning a growing readership. Heltai printed some of Sebestyén Tinódi's poems, as well as the Hungarian translation of Werbőczy's Tripartitum, which had been published earlier in Debrecen. He himself wrote some secular works, notably Száz fabula [A Hundred Fables]; 1566, which counts as the first major piece of narrative prose published in Hungarian. Heltai's last work, Chronica, published posthumously in 1574, is the first true work of history in Hungarian. One of the earliest examples of Hungarian drama also dates from the emergence of Anti-Trinitarianism in Transylvania: Válaszúti komédia [A Comedy at the Crossroads], a literary pearl, inspired by religious debates, and suffused with the spirit of Ferenc Dávid.

By the 1560s, the effervescence in the Hungarian towns contrasted sharply with the stagnation that prevailed in Saxon towns. However, Kolozsvár's remarkable revival was soon dampened by economic and social factors. The troubles started during the reign of Stephen Báthori, a Catholic, when measures were taken against the Anti-Trinitarians. In the 1580s, Kolozsvár began to turn inward, much like Szeben, Brassó, and the other Saxon towns had done two or three decades earlier. The economy slowed, then was dealt a devastating blow by the 'long war' that began in 1593. Those events were the prelude of another era.
 

Kryvonis

Цензор
The Market Towns of the Region East of the Tisza and the Entrenchment of Calvinism
http://mek.niif.hu/03400/03407/html/110.html
In the late Middle Ages, Hungary had become integrated into the European trading economy mainly through its agricultural exports. Cattle and wine became the most profitable exports of countries in the Carpathian Basin, and demand for these commodities continued to grow. At the same time, the life of Hungarian villeins underwent significant alteration.

Thanks to favourable economic changes in the second half of the 15th century, villeins found that they could sell their surplus product on the open market. Indeed, as the practice of paying rent in money to landowners became generalized, villeins were driven to produce for the market. The changes put a premium on skill and adaptability, and the result was growing social differentiation among villeins. In the heart of Hungary, on the Great Plain, there were vast areas, devoid of genuine towns, where resourceful villeins turned to crafts and trade; although the products of distant towns were brought to the region's markets, these local producers could sell their simpler goods at a lower price. Other villeins became cattle and wine traders. Since noblemen traditionally despised the world of commerce, and since merchants in distant towns showed little interest in such rustic activities, it was the more prosperous villeins who seized the opportunities presented by the growth in Western demand.

More and more of the ambitious farmer-merchants and villein-craftsmen — along with cotters looking for work — moved to market villages, and over time the latter grew into a new type of settlement known as market towns (mezőváros, or, in Latin, oppidum). Under law, the inhabitants remained villeins, obligated to provide services for their landlords and subject to the jurisdiction of the nobiliary courts. However, they were progressively allowed to discharge their obligations by cash payment and to have their internal affairs {1-676.} managed by their own leaders; their economic freedom was protected by the landowners, for it generated greater income for the latter. Handicrafts and the wine and cattle trade enriched these peasant-citizens (civíses). Their cattle herds in the vast hinterland the Great Plains' market towns grew ever larger, and their wines produced in the Hegyalja (Tokaj) region found an eager market.

The participation of these villeins in Europe's agricultural trade was a phenomenon unique in Eastern Europe. In most of the countries of that region, the nobility not only preserved its social eminence but also turned the strong demand for agricultural products to its exclusive advantage. Poland's grain exports came from noblemen's estates that had been adapted to mass production. Villeins were progressively dispossessed of their land, which was turned into noblemen's possessions (allodiums or manors), and the latter's heavy demand for manpower was satisfied by substantial increases in socage service. The nobility thus consolidated its dominant position, which was based on non-economic, master-servant relations. This social pattern was typical of Eastern Europe, and it would remain frozen until the 19th century.

By contrast, the economic consolidation of Hungary's market towns pointed to an alternative model, one in which production for the market was the resort of villeins and not only of nobles. Indeed, the changes in the pattern of vine-growing and cattle-breeding shared some features of the disintegration of the feudal estates in the West. The land left untended by impoverished villeins was leased by the prosperous peasant-citizens; the latter did not have to pay feudal dues to the landlord for such plots.

To be sure, these market towns began to encounter new difficulties after 1500. The nobles of lesser property, who had no market towns, took umbrage when many of their villeins migrated to the market towns of the great landowners. They tried to reverse this tendency and diminish the appeal of the market towns by resorting to new laws, including one that compelled each villein to pay in {1-677.} kind one ninth of his production. They also tried to abrogate the traditional right to free movement. The resulting tensions contributed to the outbreak of the Peasants' War in 1514, and the punitive laws that were passed after that conflict seemingly confirmed the nobility's triumph. However, that war had little practical effect on life in the market towns, which until 1526 continued to grow and prosper.

When, at the end of the 1520s, Hungary was divided into two parts, the Great Plain, with its prosperous market towns, came under King John's rule, as did — after some minor disturbances — the Hegyalja vine-growing region. Only the southernmost market towns, Szerémújlak and Kamanc, ended up in the Ottoman zone.

When the Szapolyai part of Hungary progressively lost control over many towns and mines, the development of the market towns became a matter of economic urgency. Some data survived regarding a few of the major market towns in the Great Plain to indicate that they continued to develop. The three important market towns belonging to the Gyula estate, Gyula, Simánd, and Békés, were still flourishing in the mid-1500s. The villeins in these towns had no difficulty in paying to their landlord the annual tax of three gold forints (which included both the census tax and commuted deliveries). Socage services remained well below the level enacted in 1514, i.e. one day a week, and the 'ninth' was still payable in cash. The income derived by peasant-citizens from cattle-breeding must have been considerable: estate officials estimated that while the average annual value of the 'ninth' was 1200 forints, the expansion of cattle- and horse-breeding would generate an annual profit of 3000 forints.

Cattle-markets were held with some frequency, and even after the fall of Buda and Szeged, people on the Gyula estate would continue to trade actively with their western neighbours. The Pozsony registers show that around 1540, many cattle-traders from Gyula conducted cross-border business. Crafts were also pursued actively in the market towns, engaging the activity of 28 percent of the population in Gyula, 27 percent in Békés, and 37 per cent in Simánd.

{1-678.} Even in the absence of similar hard data, it is clear that Debrecen's economic development was even more spectacular, and this despite the fact that within fifteen years, the town passed through the hands of four successive landlords (the Szapolyai family, Laski, Gritti, and Bálint Török). Cattle was the town's main source of wealth; this was the period when herds began to proliferate in the Hortobágy and other nearby pastures. Handicraft and trades also flourished, and Debrecen's commercial links reached to Cracow, Vienna, Brünn, and Boroszló.

The major market centres were Debrecen, Gyula, Békés, Simánd, Lippa (which John I elevated to the status of royal free borough), Szatmár, and, more peripherally, Kecskemét, Nagykőrös, and Szeged. Their lead was followed by the many smaller market towns located between the Danube and the Tisza, and east of the Tisza. Collectively, the numerous peasant-citizens of these towns constituted a considerable economic force, and it is scarcely surprising that Szapolyai tried to win their support.

Hungary's disintegration accelerated after King John's death, taking its toll of the network of market towns. In the 1540s, the emerging Principality of Transylvania lost the entire region between the Danube and the Tisza, as well as the counties of Arad, Békés, Csanád, and Csongrád. It retained, in the Temesköz, only the small towns of Lugos and Karánsebes, which were reduced to serve as frontier forts, and in Zaránd county, only the westernmost settlements. The Hegyalja region changed hands several times before being definitively incorporated into the Habsburgs' part of Hungary.

The peasant-citizens had no political rights, and their power was derived from their considerable numbers. The boundaries that were set in 1540–45 divided those numbers into three fragments, each of which was forced to adapt to a different set of circumstances. The most important districts — Kecskemét, Szeged, and Lippa — incurred the greatest damage. In the Ottomans' domain, {1-679.} Islamic law took precedence over the traditional Hungarian legal order. It would no longer be possible to fight off tax collectors and other officials by manoeuvring between the king and the landlords: all significant settlements became estates of the Turkish Padishah. The Great Plain bore the brunt of the battles over frontier lines and, when a semblance of peace had returned, of the devastating raids that ensued. Moreover, since the region adjoined the more contested borders, peasant-citizens of its market towns were the most exposed to the burden of double taxation. Debrecen, for instance, was officially part of the Principality of Transylvania, but it lay at the junction of three state borders, and thus, from 1567 onwards, it had to pay an annual tax to Gyulafehérvár (3200 forints) and Istanbul (2000 forints) as well as Pozsony (1000 forints).

The market towns suffered from additional problems, such as insecure trading routes, the multiplication of customs zones, and the commercial reorientation of the West. Coincidentally, tax-rates were raised by the governments and, at an even faster rate and with greater determination, by the landlords.

Nevertheless, it appears that all these changes did not have a deep impact on the life of the market towns. In the Turkish zone, the market towns' population continued to grow, and their economic activity, notably with regard to cattle, did not decline. This was due in part to the surprising circumstance that the decrease of trade with the West had no palpable effect on the demand for livestock. However, there was another, more important factor helping to sustain the development of many market towns during the second half of the 16th century: the prevailing atmosphere of threat and insecurity.

The unending war, sometimes overt, at other times latent, and the hardship caused by double taxation drove more and more Hungarians to flee the countryside and find refuge in the comparatively secure market towns. This accounts for much of the population growth in such peasant centres as Kecskemét, Nagykőrös, {1-680.} Debrecen, Ráckeve, and Tolna. At the same time, some of the emerging communities of peasant-citizens were themselves preparing to flee if Turkish oppression proved unendurable. This happened in the case of Szeged, a market town recently elevated to the rank of 'royal borough'; after 1552, its population fled to Nagyszombat, Kassa, and Debrecen. Where the people stayed put, as in Gyula, Kecskemét, and Debrecen, they nurtured close contacts with the towns of Upper Hungary, from Pozsony to Kassa; and when they came on visits, it was clear to their welcoming hosts that they were assessing the possibility of moving there. In the process, the market towns lost their wealthiest inhabitants, and neither migrants from the countryside, nor Southern Slav refugees from Serbia, Bosnia, and the former Southern Hungary could fill the gap.

This complex situation had a rather negative impact on Transylvania beyond the Királyhágó, where circumstances did not favour the emergence of large market towns. Negative factors included distance from Western and Polish markets; pastures smaller than on the Great Plain; wines inferior to those of the Hegyalja; the comparative economic backwardness of the region; and, the dense network of Saxon towns. There was little scope for expanding the markets for agricultural produce, and the Saxons did all in their power to constrain initiatives in this direction. For example, in the early 1500s, Brassó engaged in lengthy litigation until it obtained a royal decision abrogating the right of Sepsiszentgyörgy to hold public markets.

To be sure, a few localities managed to exploit their competitive advantage. Thanks to their profitable salt-mines, Torda and Dés consolidated their local economies and gained the status, first, of market towns, and then, in the era of the principality, of full-fledged towns. But these small towns all belonged to the king, and later to the prince; authentic villein settlements never managed to rise to their level. (One of the major marketplaces in non-Saxon Transylvania was Marosvásárhely, a quasi-market town inhabited by people who enjoyed Székely rights.)

{1-681.} The attrition of market towns on the Great Plain and the gradual flight northward of their peasant-citizens deprived the new principality of its economically strongest element, which was perhaps also the most likely to advance socially. Of the market towns that remained under the authority of Gyulafehérvár, only Debrecen could show steady growth. In the mid-1500s, that town, located at a featureless spot in the region east of the Tisza and devoid of fort or river, had close to 1300 tax-paying households, or as many as 20,000 inhabitants. The other market towns that depended on the principality also grew, but remained of little consequence. The two largest were Tasnád and Kraszna; the first had 319 tax-paying family heads in 1569, and the second, 281 in 1594, which indicated that both towns had populations in excess of four thousand.

The decline of the market towns had long-term effects on Transylvania: financial loss, in terms of taxes as well as of investment capital. And there was a cultural loss as well: the intellectual ferment that had accompanied the religious revival gradually waned.

The first, Lutheran wave of the Reformation had swiftly conquered the Saxon towns, where it was linked to the name of Honterus; soon afterwards, it spread to the region east of the Tisza. The civic consciousness of the peasantry had manifested itself in 1514, and it was given new impetus by the trials and tribulations of the 1530s. The more promising sons of peasant-citizens in the prosperous market towns were once sent to pursue their studies at Cracow, Vienna, and Bologna; by the end of the 1530s, they were being directed to Luther's university at Wittenberg.

The returning students helped to propagate the ideas of the Reformation. A remarkable number of the early Hungarian preachers of Lutheranism were former 'Observant' Franciscans, an order that had played a significant role in the market towns' rebellion in 1514; they included András Szkhárosi Horvát, Imre Ozorai, Mihály Sztárai, and István Benczédi Székely. They had intimate links with {1-682.} the market towns, where most of them were serving as parish priests. The most illustrious of these early preachers, Mátyás Dévai Bíró, began with his ministry at Kassa and Buda, then was a preacher at Debrecen, where he died in ca. 1545; Imre Ozorai came from Tolna; János Gálszécsi preached his last sermon, at Gyula, around 1540; Szkhárosi was active in the same period at Tállya; András Batizi worked at Szikszó, Sátoraljaújhely, and Tokaj; as for István Benczédi Székely, he lived and worked successively in Szikszó, Olaszliszka, and Gönc.

These were years of civil war, when the fate of districts was largely in the hands of their feudal lords. The Reformation could have made no headway among Hungarians without the support of these lords. The master of the Temesköz, Péter Petrovics, established the Lutherans' second diocese in Hungary, after that of the Saxons; and Lutheran ministers from Temesvár, Arad, Makó, and Szeged held synods at Torony in 1549 and 1550. The Lutherans' first Hungarian superintendent, the bishop of the Temesköz, was Máté Gönczi; his name suggests that came from a peasant-citizen family. The Perényi and Drágffy families, whose seats were at Ugocsa and Béltek, and whose estates stretched from Ugocsa to the Szilágyság, offered a refuge from persecution to Ozorai. Hungary's second Lutheran community (after that founded by Honterus) was formed under the auspices of the same families, and particularly of Anna Báthori, the widow of Gáspár Drágffy. The shift to the new doctrine was confirmed by the priests from Szabolcs, Szatmár, Szilágy, and Ugocsa, meeting in a synod on 20 September 1555 at the market town of Erdőd. In the Gyula district, the Patócsy family, who had inherited the Czibak properties, backed the proselytizing work of preachers such as István Szegedi Kis.

The aristocrats' support was undoubtedly an important factor, but it does not account for the popularity of Luther's teachings among peasant-citizens. The reasons obviously included accessibility, for Hungarian was the operative language; the gradual discarding {1-683.} of the pomp and ceremony intrinsic to the feudal world; and a more critical attitude toward secular authority. Another reason was the misery inflicted on Hungary by war, which could be blamed on the 'old world'; Lutherans were disposed to regard such suffering as God's punishment for their forerunners' sinful deviation from true Christianity.

By the end of the 1540s, a good many of the Hungarian peasant-citizens on the Great Plain had converted to Lutheranism. Under John I, the state made little effort to resist the Reformation. György Fráter did not feel secure enough to employ force in defence of his Catholic faith. And the Ottomans, for their part, cared little about the religious disputes of their Christian subjects. If Luther's teachings were nevertheless challenged, it is because the prevailing freedom of thought facilitated further religious reform.

Around 1550, proselytizers for the second, Swiss wave of the Reformation began to appear in Hungary. The ideas of Zwingli and Calvin first reached the region east of the Tisza, and within it, Debrecen, which was then attached to Transylvania. The new doctrine was propagated in Transdanubia by Gál Huszár, in Abaúj and Zemplén counties by Gáspár Károlyi, and in the Turkish-ruled regions by István Szegedi Kis.

In Debrecen, the beginnings of Calvinism may be traced to the final years of the life of Mátyás Dévai Bíró, when the veteran religious reformer dissented from the Wittenberg Theses on some minor theological questions. In 1551, a synod, held at Ladány, of Lutheran preachers in the region east of the Tisza dismissed his successor, Márton Kálmáncsehi Sánta, on grounds of heresy. The latter fled to Ung county, where Péter Petrovics, who had moved to Munkács, offered him safe refuge. In Petrovics's former domain, the Temesköz, the Protestant Church suffered stresses, then disintegrated when the Ottomans took over in 1552. At Munkács, Petrovics continued to back religious innovation, if only in order to give new impetus to his battle against the Habsburgs. In early {1-684.} December 1552, the synod at Beregszász issued the first declaration of Calvinist faith in Hungary.

The proselytizing work of Kálmáncsehi and his friends was greatly facilitated by Petrovics's active support as well as by the country's continuing troubles under Habsburg rule. When Transylvania seceded in 1556, those who were still known as 'Sacramentarians' quickly prevailed throughout the region east of the Tisza. The diocese was re-organized, and Kálmáncsehi became Hungary's first Calvinist bishop, based at Debrecen. The peasant-citizens were attracted by the autonomy of the new Church, and they readily took to the soberly simple Calvinist service. The Lutheran superintendent of the Szatmár district, Demeter Tordai, showed some disposition to favour Sacramentarian doctrine as early as 1555, but he was pressured by his synod, and particularly by the landowner György Báthori, to repudiate the new bishop. Within a few years, Báthori had followed the example of Petrovics, and churchmen of the Szatmár rallied to the new creed.

Kálmáncsehi's untimely death brought no break in the triumphal spread of Calvinism in the region east of the Tisza. Debrecen's new pastor (later to become superintendent in the region east of the Tisza), Péter Melius Juhász, was young and energetic. Born with a talent for organization, he was also a highly effective preacher and a painstakingly methodical theologian. It was during his tenure that Gál Huszár arrived in Debrecen and established, in the early 1560s, the first printing press in the region east of the Tisza. Gergely Szegedi, Melius's fellow pastor in Debrecen, was perhaps the most poetically-inspired of the era's hymnists and translators of psalms, who also included Sztárai and Szkhárosi. Even Melius produced a few hymns which, while heavy on theology, had some merit.

To be sure, poetry was a minor concern of Melius, whose literary achievement lay more in the realm of sermons, polemical essays, and Biblical exegesis. His often abstruse theses are lightened {1-685.} by a few finely turned phrases, but they are most striking for their intensity. Religious debates in the age of the Reformation were notoriously vehement, but few surpassed Melius's ardent hatred, abusiveness, sarcasm, and fanaticism.

Melius's life was one long struggle against multiple enemies. He fought to eliminate what remained of the Catholic clergy's influence in the districts of Eger and Kassa, he argued with Luther's Hungarian and Saxon followers; and he engaged in spiteful quarrels with the first Anti-Trinitarians who reached Debrecen, then with Ferenc Dávid. Melius wanted to bring an end to the proliferation of doctrines that marked the first thirty years of the Reformation, for he did not wish to transgress the Apostles' Creed, a step that, in his view, had already been taken by Ferenc Dávid and his followers. Wherever he was given authority, he managed to achieve his ends. In 1561, while serving as superintendent in Debrecen, Melius wrote a treatise known as the Debreceni és egervölgyi hitvallás [The Creed of Debrecen and the Eger Valley], and which was essentially adopted six years later at the synod of the region east of the Tisza. Designed to regulate all aspects of life, marked by a thoroughness that was rare in Reformation Europe, the creed regulated not only liturgy, dogma, and Church organization, but also personal and public morality as well as political and economic behaviour of individuals and families.

Although the peasant-citizens of Debrecen wavered at times in their convictions, they never withdrew support from their chief pastor, the man whom his enemies derided as 'Pope Péter'. The seat of the bishop of the region east of the Tisza dominated its region, and the smaller market towns that stretched from Szabolcs to the southern confines of Bihar all followed its lead in matters of religion.

The phase of religious reform in the region east of the Tisza culminated with the synod's ratification of Melius's rigorous doctrines in 1567. Debrecen's desire for order and extensive regulation reflected its sense of isolation, which grew as the region encompassing {1-686.} the market towns became fragmented, as well as the oppressive effect of ongoing wars. The light dimmed to some extent after Melius's death. The great bishop was not only a theologian, a founder of the Church, and a poet and writer; he also translated parts of the Bible and edited the first Hungarian work on herbalism, a contribution noted in the history of medicine. The light dimmed after his death, which came on 15 December 1572. It would be a long time before the region east of the Tisza had another bishop as talented as Melius. The writers and hymnists of the succeeding generation were not without literary merit, but they were mere epigones of Szkhárosi, Gergely Szegedi, and Melius.

This slowdown and turning inward occurred principally in the case of the market towns in the region annexed to Transylvania. At least in the 1560s and 1570s, the area under Turkish occupation displayed a different pattern. There, if only for a short time, the Ottomans' military preponderance offered greater security, and their indifference to Christianity greater latitude for the pursuit of religious reform. The seedlings of Anti-Trinitarianism (which came to be known as Unitarianism) spread from Transylvania and took root in a region stretching from Békés county to Baranya county.

The unsettled atmosphere in the region east of the Tisza gave rise in 1569–70 to a peculiar peasant revolt near Debrecen. Its leader, György Karácsony, was passionate and fanciful demagogue who declared himself to be the new 'black man'. With an unarmed 'holy army', he attacked the Ottomans' fortified position at Balaszentmiklós (Törökszentmiklós). Driven back, Karácsony proceeded to Debrecen, where he tried to incite the poorer strata to challenge higher authority. In the end, the chief magistrate had to appeal for help to Bálint Prépostvári, who led mounted troops from the Szatmár garrison to disperse the rebellious peasants. Karácsony was executed in Debrecen. The ill-conceived rising, which resulted in needless slaughter, occurred when Péter Melius was at the height of his power, two years before the death of this great reformer.
 

Kryvonis

Цензор
The Villeins
http://mek.niif.hu/03400/03407/html/111.html
Society evolved more slowly in Transylvania than in Hungary, and the class of villeins that had emerged by 1500 displayed a more complex structure. This complexity grew greater when the socially distinctive counties of the Partium were annexed to the new principality.

Transylvania's peasantry encompassed four major and clearly distinguishable strata. Most of the top economic stratum, consisting of the peasant-citizens, became part of Transylvanian society when the region east of the Tisza was annexed. Next on the socioeconomic ladder came the free Saxon peasants and the Székely soldier-peasants. The fourth stratum was the villeins proper, who accounted for the largest share of the agricultural population, and whose numbers increased when the borders were redrawn; this stratum, in turn, was differentiated internally in several important respects.

The law provided for three basic categories of villeinage: villeins with a smallholding or plot (telkes jobbágy), free villeins (szabados), and cotters (zsellér). This did not mean, however, that all people within a category enjoyed the same circumstances of life.

Over time, the variations in family size, quality of land, and agricultural skills (along with the vagaries of fortune) had produced considerable social differentiation among the landed villeins. Although this tendency was reinforced by the market economy that emerged in the latter half of the 15th century, socioeconomic conditions in the former Eastern Hungary, and particularly in Transylvania, did not match the average level in Hungary. By the 15th century, the typical villein in the more developed Hungarian counties disposed of a half-plot of land. In contrast, the proportion of villeins disposing of a whole plot remained high in the new principality's villages well into the mid-1500s. Their proportion stood at 35 percent on the Szamosújvár domain in 1551; 65 percent in the Kővár district in 1556; and at the Erdőd castle estates, in the {1-688.} Partium, 88 percent in 1556, 90 percent in 1569, and 60 percent as late as 1578. It must be noted that since the density of population in Transylvania stood below Hungarian average, the availability of additional cultivable land may have helped to delay the process of subdivision. In any case, animal husbandry (cattle and sheep) played a major role in the economy of this mountainous region, and thus the classification of villeins by plot size cannot serve as the only measure of agricultural activity. Unfortunately, little is known about the villeins' share of animal stock.

As before, the category of freemen included peasants who had been relieved by landowners of all or most of their feudal service obligations. Their case is more complex in Transylvania than in the rest of Hungary. By general custom, the families of villeins who had been selected to serve the landowner as domestics and guards fell into the liber and libertinus categories, as did the families of those who, like butchers and fishermen, practised certain essential skills. For the most part, the magistrates in Hungarian and Saxon villages were granted the same liberties. The leaders (voivodes, krainiks, cnezes) also belonged to the category of freemen, but, as will be noted later, this was a localized phenomenon.

Cotters, the third group, also divided into many types. On most estates, the appellation inquilinus was used in the traditional sense to denote the poor, recent settlers. Elsewhere, especially in the market towns of the Partium, it was often the wealthier villeins who gave up their plots, with the result that many tradesmen and craftsmen who had risen from villeinage to become peasant-citizens remained categorized as cotters. The same was the case with the growing number of peasant intellectuals, the educated deák and literátus or honoratior.

Wealth did not serve as the key dividing line between villeins and cotters any more than it did in the case of smallholders (telkes jobbágy) and freemen. Indeed, the feudal duties borne by the cotters {1-689.} were generally lighter than average. Their services were defined by contract, and their tithes were paid mostly in the form of an agreed tax. At this time, Transylvania had more arable land than skilled cultivators; this not only eased the lot of cotters who sought to work for landowners but also reduced the number of people who actually became cotters. In the 16th century, in Hungary proper, some 25 percent of villeins fell into the inquilinus category, while in the principality, the proportion hovered between 5 and 20 percent; moreover, the figures for Transylvania included citizen-cotters who lived in the market towns of the Great Plain, some of whom were far different from real cotters.

An examination of the feudal and state dues borne by the villeins reveals even greater differentiation. For example, the tax quota (cenzus) was assigned by village, and individual contributions were determined by the local magistrates, who followed a variety of formulas. The most common basis for tax-assessment was the villein's land; another was the number of draught-oxen, and yet another the size of the plot in the far reaches of the village's hinterland, which was assigned to villeins more or less in accordance with their wealth. Typically, the first two assessment formulas were both in use in districts of Bihar, Szatmár, and Szilágy counties. For example, the land criterion was applied at Szalacs, Margitta, Bogyoszló, and Oláhapáti, and the draught-oxen one at Albis, Ottomány, Újszékely, and Tulogd. The plot-size criterion was adopted first on the Csicsó domain.

In some places, a tax, separate from the cenzus, had to be paid directly to the landowner. In the villages of the Gyalu domain, a 'synod tax' (zsinatadó) or 'whip tax' (ostoradó) had to be paid in cash and cattle. On the Somlyó estate, the landowner levied a tax (fertonpénz) to cover the salary of the counts. People in the Kővár district had to pay 'garden tax' (kertadó) or 'ako money' (akopénz).

{1-690.} The Gyalu 'whip tax' may have involved payment in kind, but the basic cenzus tax had been and remained a cash levy. The amounts varied by district, and even by village, but they consistently fell below the level prescribed in a 1514 law, one forint per villein family.

This situation was not altered by the currency's depreciation in the second half of the century. In fact, since most districts saw little change in the nominal amount of the cenzus tax, the villeins' real tax burden grew lighter. Nagybánya, a princely mining town, paid 150 forints in 1566, and the figure was the same in 1578; the market town of Tasnád was assessed some 1000 forints in both 1569 and 1589; and the villages on Kolozsmonostor estate collectively paid 180 forints in 1580 and 1599 alike. What's more, the diverse supplementary levies gradually disappeared in the last decades of the 16th century.

There was similar diversity in the system of payment in kind (munera) applied to the villeins of the emerging state. All landowners demanded oats, and some took wheat as well. The compulsory delivery of poultry, swine, sheep, eggs, honey, vegetables, fruit, and firewood varied in pattern and amounts from place to place. Like the cenzus, these levies were relatively modest, although they showed a slow but steady increase up to the end of the 16th century.

There was less flexibility and local variation in the 'ninth' (which actually meant the ninth tenth, and therefore amounted to a tenth) of agricultural output that had to be delivered to the landowner. The anti-villein laws of 1514 made this levy general and compulsory, a provision confirmed in 1549 by the Transylvanian diet, but the practical application took some time. Up until the 1550s, the 'ninth' was collected only on some estates in the Partium, notably those belonging to the Báthori family at Csehi, Kővár, and Somlyó, where the amount of grain to be delivered was far less than the prescribed one tenth. On the vast and rich domain of Gyula, the total {1-691.} value of the 'ninth' collected around 1526–27 amounted to no more than 450–460 forints. Over time, the collection of the 'ninth' became more generalized and systematic. In 1562, the 'ninth' accruing to the landowner at Gyula amounted to close to 2000 forints, although this probably covered more than twelve months.

The tax most widely levied in earlier times, the tithe (dézsma), remained in effect over the period of Hungary's dismemberment. As before, it served to finance the Church, and it was applied to virtually all agricultural products, such as grain, fruit, wine, and swine. The exemption of non-Catholic Romanians remained in force. The first changes owed not to the Reformation but to political necessity. When János Statileo, bishop of Gyulafehérvár, died in 1542, György Fráter directed that the tithes of the diocese revert to the state. The tithes of Fráter's bishopric, at Várad, also went to the public purse. Although the Habsburgs restored the status quo ante after Martinuzzi's death, the tithes were permanently assigned to the state after the 1556 secession. The measure fell readily to hand, for — as noted — the birth of the Transylvanian state coincided with the triumph of the Reformation.

The change in beneficiary scarcely affected the villeins, for the method of collection remained unaltered. The local landowners contracted to pay the tithe to the state, much as they had done earlier with the bishops, and then raised the set amount from their peasants.

Landowners in the Partium and Transylvania adopted a variety of approaches to socage (robot). This practice was also regulated by an 1514 law, which specified that one day a week, or 52 days a year were to devoted to the 'lord's work'. However, practice did not follow prescription even in pre-partition Hungary. In the turbulent era of Ottoman expansion, the socage service demanded by a landlord was influenced by tradition, the circumstances of the moment, and the growing disposition of villeins to migrate — an act that was now officially termed escape.

{1-692.} Transylvanian diets never tried to regulated socage or other villein services, for the legislators hewed to the traditional view that landlord and villein should work out their relations without state interference. They were so wedded to this principle that they never applied the 1514 legislation, although theoretically it continued to apply to them as well.

Thus, up to the mid-1500s, the practice of socage was as varied as that of the other burdens of villeinage. On some estates and domains, socage was assigned on the basis of family heads; on others, ploughs or draught animals served as the measure. Socage in villages was different from that in market towns, where villeins tended to commute their obligation. The obligation was variously measured in terms of the size of ploughland, vineyard, and hayfield, or of working days. The following data, taken from the register of the Gyula domain, serve to illustrate the prevailing practice.

In ca. 1525, the villeins were obligated to cut hay twice a year and to harvest grain crops — together with the cotters — for one day. In addition, they had to provide eight men each night to guard the castle. Villagers in the four settlements closest to Gyula had to look after transporting the produce, and the merchants in Gyula were responsible for the ferrying of wine.

In 1554, on the same domain, many villages were required to take full responsibility for cultivating one to two hectares and delivering the produce. In certain other villages, the prescribed socage work lasted two to four days a year. In yet others, it was specified that villeins who owned a plough had to till a quarter hectare of land, sow it with seed provided by the landowner, and harvest the crop; in addition, they had to cut hay seven days each year.

This relatively favourable situation began to change rapidly in the mid-1500s. At the domain of Fogaras, back in 1508, villeins were only required to deliver two cart-loads of firewood, and to cut and deliver hay for two days; by 1570, they were also required to do three days of harvesting. In addition to their other complaints, {1-693.} the villeins protested in 1596 at being required to do additional work, notably sowing, for the landowner. The market town of Csehi, in the Szilágyság, is a case in point. In 1556, when the landowner was the last of the Drágffy family, villeins were only expected to provide cartage for the castles of Erdőd and Kővár; then Gáspár Drágffy began to demand ploughing and harvesting services. His successor as landowner, György Báthori, introduced a more radical change: he sold Drágffy's ploughs and had his fields ploughed by villeins for no pay.

Peasants on Báthori's other estates also voiced protests. At Béltek, another property inherited from the Drágffy family, the villeins complained that he expected all the cultivation of his lands to be done as socage service, a departure from earlier practice, and that he even required them to tend his vineyards, a task that under Drágffy had been done by wage-labour. Moreover, Báthori did not define the extent of corvée; instead, he insisted that the villeins perform services 'according to ability' (pro facultate), which in practice meant at his pleasure.

If György Báthori was a hard taskmaster, he did not present an exception. His social peers, the barons and common nobles, acted likewise, though it took a few years for some of them to adopt his methods. Throughout the country, socage service, once precisely delimited, was transmuted into compulsory work, 'according to ability', at the lord's discretion. The former restriction of corvée to specific tasks, such as ploughing, harvesting, and cartage, was progressively eliminated. The setting of time limits to corvée also became less common; instead, the landowners would prescribe the amount of work, or the area of land to be cultivated. By the end of the century, many landowners demanded that villeins devote one third of their time to unpaid service. The most common practice was to have the villeins work for their landowner every third week — twice the amount of corvée that Werbőczy had vainly tried to impose.

{1-694.} The pattern was far from uniform, for while feudal services were generally increased, the practical application varied from estate to estate. The extent of corvée was adapted to the size of cultivable land, the quality of the soil, the variety of grain, and even the capability of the villeins. And there was an additional factor, one that had nothing to do with the necessities of agricultural production: the constant danger of war, which required consolidation of Transylvania's borders and strategic defences.

The 16th century was the age of castle-building in Hungary, and Transylvania followed suit. The manpower for raising the forts, castles, and palaces could only be drawn from the peasantry. Thus, particularly along the fortified frontier zone, corvée came to encompass not only cultivation and cartage but also construction work. This was one of the grievances raised by villeins against György Báthori; in the 1560s, complaints at compulsory construction work also surfaced on the Gyula domain and in the Fogarasföld.

Concurrently with the increases in corvée, the villeins' freedom to migrate also came under constraints. The first step had come with the 1514 statute, which imposed a general prohibition of migration, but the provision remained a dead letter during the fifteen years or so before the disintegration of Hungary. In 1530, King John I had the act rescinded by the diet, and the diet of the Habsburg kingdom followed suit in 1550.

In 1536, the diet in Várad had reconfirmed Szapolyai's statute, but his successors paid no heed. After 1556, it was the act nullifying the 1514 prohibition that became a dead letter. The landowners considered that villeins were bound to the land and refused to let the state interfere in such private matters.

Even the resort to force could not erase traditions favouring the peasantry in the areas of Transylvania that bordered on the Romanian principalities. These districts, bounded by mountains, had considerable reserves of arable land, and their local administrative {1-695.} structures were comparatively primitive. There, peasants were traditionally free to migrate and to sell or exchange their land. (As elsewhere, permission had to be obtained from the landowner, who retained the ultimate right of disposal over the villeins' land; the only exceptions to this rule were lands for clearing, which had always been considered freely disposable, and lands that had been freely purchased.)

The most uniformly applied of the villein's burdens was the basic state tax (the dica), and, for a long time, the basic operation of this levy remained unaltered. Villeins whose assets reached a certain level (three forints in 1543, and six forints in 1552) were entered on tax rolls. At first, the tax rate per 'gate' (kapu, porta, rovás) was rather low, 60 denars in 1545, and around one forint after 1550. By all accounts, draught animals served as the basic measure of assets. In 1552, a pair of oxen were valued at six forints; this served as the benchmark for evaluating other breeds, so that, for example, a villein would have to own at least fifty sheep before he was made liable to the tax.

The state also imposed various special levies. The old war-tax (subsidium) was mostly abandoned or merged with the dica; in its place, the government instituted levies to pay for its mercenary troops, the operation of border forts, and the tribute to the Ottomans. These taxes were paid both in cash and in kind; for the sultan's tribute, each 'gate' was levied a half measure (ejtel) of butter and half a butt (köböl) of flour. These extra levies amounted to 2.50–3 forints, the price of an ox around 1550, and considerably less than the value of the services provided to the landowners.

In the last third of the 16th century, the fiscal burden imposed on villeins began to get heavier. The rate set in 1552 — one forint, collected twice a year — remained in effect until 1578, but in the interim, the number of taxpayers fell off, for only villeins whose assets were equivalent to four or more oxen came to be put on the tax rolls. Concurrently, the government imposed numerous supplementary {1-696.} levies. A new war-tax initially added 15–20 denars to the one-forint dica, but this surtax rose to 50 denars in 1575, 75 denars in 1590, and in 1592–93, on the eve of the Fifteen Years' War, to one forint. The additional 'sultan's tax' was collected irregularly; between 1577 and 1588, the cash value of each contribution by a 'gate' was never less than 50 denars. Finally, the state launched several major building projects in this period, and it repeatedly resorted to special levies, e.g., in 1571, 70 denars for Várad and 30 denars for Szászsebes.

Hungary's customary law, requiring villeins to keep arms and, according to certain ratios, to serve as soldiers, not only remained in force but was further refined. The 1514 laws prescribed a partial disarmament of the villeinage, but this clause, like the others, was widely disregarded. The Transylvanian diets subsequently restored the earlier provision for general conscription. In 1545, one taxpaying villein in ten, and from 1551, one in sixteen, could be recruited, armed and mounted, for military service. Sources indicate that these villein soldiers ended up in their landowner's military unit (bandérium), much as they had once served in the local militia.

In 1575, the ratio of military service was raised to two out of sixteen villeins, one mounted, the other a foot soldier. The cost of equipping and maintaining these soldiers was borne by the villeins collectively. In 1578, the diet slightly reduced this heavy burden, changing the ratio to two soldiers for every twenty taxpaying 'gates'.

The villeins' other form of military service was participation in a 'national rising'. According to common law, every able-bodied man had to take up arms when circumstances demanded it, and Transylvania's diets repeatedly reinforced this prescription. At its meeting at Torda in March 1542, the diet ruled that in the event of a national rising, only one peasant in ten could stay home. Another regulation, enacted in 1552, required that each twenty villein-soldiers bring along a cartful of food. Moving in the other direction, {1-697.} the diet in 1557 ruled that only one villein in two was obliged to participate in a national rising. In 1562, John Sigismund abrogated the law on national risings and required, instead, that the three 'nations' maintain mercenary forces; but two years later, he reinstituted the requirement for mass participation, and, in 1565, detailed regulations were issued regarding the equipment of such troops. At its 1566, 1568, 1573, and 1578 sessions, the diet did not deal with the question of mass conscription, and when war with the Ottomans erupted in 1594, it merely recommended that the peasants be armed.

The reasons for the gradual disappearance of the policy of 'national rising' are evident. The century had seen demonstration of the superiority of trained and experienced, professional soldiers. Their efficacy in combat far surpassed that of the untrained and generally ill-equipped peasant conscripts.

However, the resulting changes in Transylvania did not eliminate the villeins' military obligation, for the local militias proved to be a handy and useful adjunct to the regular forces. Indeed, when Prince Stephen Báthori introduced a series of reforms in 1575, he prescribed that conscripts don green uniforms, that militiamen be kept in a constant state of readiness, and that the units be inspected twice a year. Predictably, the villeins in these units were reluctant to resume their feudal duties, and preferred to try their luck as professional soldiers in a castle garrison, or in the guards regiment of the prince or some magnate.

Transylvania's rulers understood that only professional soldiers could constitute an effective army, and that the local militias were, at best, a semi-professional force. John Sigismund already had chosen to maintain a permanent armed complement by his side, a decision that led to the war-levy known as the subsidium. In those days, European armies were full of German, Moravian, Swiss, Spanish, Walloon, and Italian professional soldiers, but since few of them strayed as far as Transylvania, the principality's rulers had {1-698.} to find mercenaries closer to home, primarily among the nobility, Székelys and Serbs, and the villeins. The local militias served as a good training ground for peasants who aspired to join the mercenary forces.

Through these adaptations, the villeins' tradition of armed service led to the emergence of a new category of freeman. By century's end, the units where peasant soldiers, progressively freed of feudal obligations, were serving acquired the distinctive names 'guardsmen' (darabontok) and 'riflemen' [puskások]. The government saw this as a positive development. The peasant soldiers had severed their links with the villeins but had no access to the nobility. They provided the principality with a cheap fighting force, one that, thanks to its lack of social ties, would obey their sovereign in all circumstances.

In sum, the only aspect of the villeins' burden that grew lighter in real terms was the cash contribution to landowners, and this was largely counter-balanced by heavier state taxes. All the other feudal services increased — slowly in the case of payments in kind, rapidly in the case of corvée. The prohibition of migration added to the vicissitudes of villeins. This was also a period in which attempts were made to expand the manorial lands, and while the tendency was short-lived, the villeins did lose some of their most productive land.

In some cases, traditions that were peculiar to Transylvania and the Partium made the picture less dismal. It is clear that despite a worsening of conditions, the villeins were not reduced to misery. A parallel may be drawn between their situation and one of the innovations of the times, the 'tavern monopolies'. The landowner could impose his exclusive right to operate taverns, but his own vineyards could not supply sufficient wine; most of the taverns' wine had to be purchased from the villeins, who thus lost only the retailer's profit margin.

It remains that from the mid-1500s, the villeins' life became more difficult and more vulnerable to the landowners interference. {1-699.} The typical Transylvanian villein had not been able to enter the emerging market economy, and the possibility of such participation had only dimmed. To a growing extent, his surplus produce, tiny cash revenue, and labour were expended in meeting the demands of landowner and state. There was no apparent escape from his deepening dilemma. The alienation of the more soldierly villeins from their agricultural society only reduced the possibility of a non-economic challenge to the status quo.

Mired in backwardness and facing growing problems, Transylvania's villeins were victims and passive observers when, in the second quarter of the 16th century, Transylvania suffered catastrophe and was reborn as a new state. Peasants had no political function in the feudal society, and the activity of peasant-citizens in the market towns of the region east of the Tisza remained an isolated exception to this rule. Nor did Transylvania's villeins play a spontaneous or active part in religious reform; they were drawn to the Reformation by the example or forceful measures of landowners and towns. Even the Transylvanian market towns that won full town status (Dés, Torda, Marosvásárhely, and Nagybánya) accepted preachers only after some delay, in the 1550s.
 

Kryvonis

Цензор
The Romanians
http://mek.niif.hu/03400/03407/html/112.html
As a result of the fortunes of war against the Ottomans and Habsburgs, the new state of Transylvania came to encompass all the Romanian-inhabited regions of the former Kingdom of Hungary. These included, in addition to the original Transylvanian districts (the Southern Carpathian valleys, the Fogaras, and the Hátszeg), the southern part of Máramaros county, the mountains of Bihar, Zaránd, and Arad counties, and the eastern part of the Temesköz.

The progressive shift from seasonal migration to permanent settlement, from shepherding to farming, and from the mountains to the plain continued into the 16th century. These changes in {1-700.} ifestyle were actively facilitated by the powerful landlords, and in some cases they led to a change of language and religion. Since this process of assimilation occurred free of any compulsion, it is difficult to trace the fate of Romanians who settled among Saxons or Hungarians and adopted the life of villeins.

If this internal movement reduced the number of identifiable Romanians, the strong wave of immigration from the Romanian principalities that began in the last third of the 16th century had the opposite effect. However, the details of this second movement are equally difficult to reconstruct.

The expansion of the Ottoman empire after 1526 brought about not only Hungary's fragmentation but also the lasting subjection of Moldavia and Wallachia. The outward form of subjection did not change, for Romanian rulers continued as vassals who paid tribute, but Turkish interference acquired a different character. When Hungary collapsed, the principalities lost a neighbour which, while also demanding fealty, served to counterbalance the ambitions of the Sublime Porte. Poland, too, had entertained designs on Moldavia, but Turkish arms prevailed.

The principalities would find no rulers who measured up to the impetuous Petru Rareş, or to Radul (Radu de la Afumaţi), who devised anti-Ottoman strategies with Louis II and his successors.

In the contest for the Moldavian and Wallachian thrones, ambitious boyars foolishly vied for Istanbul's support by promising to increase the tribute. The Porte took advantage of these internal rivalries to tighten its grip on the principalities, where it already had permanently-stationed garrisons. The posts of voivode were given to the most submissive boyars, and even they were replaced every few years to forestall a consolidation of their power. In the 16th century, there was a 64-year period when Wallachia was ruled in succession by nineteen boyars, only two of whom died of natural causes. Meanwhile, the tribute paid to the Porte kept getting larger and larger.

{1-701.} Misery is always a strong inducement to migrate, but the peasants of the two principalities were uncommonly susceptible to the lure of distant refuge. Although a majority of them lived off agriculture, their shift to cultivation and permanent settlement was of recent date. (The original name given by Hungarians to the Romanians, the now rather pejorative oláh, was derived from 'walach', which also came to denote a semi-nomadic shepherd.) Many others remained in the mountains with their flocks, and even those who chose permanent settlement continued to raise sheep, a distinctively Romanian practice in Eastern Europe.

Thus the disastrous economic effects of Turkish oppression prompted a massive emigration of smallholders and of their peasants. Some of them remained beyond the Carpathians and attempted to reach Galicia, but the majority headed for Transylvania, partly because it was readily accessible from Wallachia, and partly because of the lure of its communities of earlier Romanian settlers.

The migrant Romanians took the well-trodden route through the forests and pastures of Transylvania's mountains. Their first choice was to settle in the existing Romanian communities, but these could not accommodate all of the newcomers, for the population had grown considerably over the preceding centuries; there was no pastureland to spare, and ploughland could only be expanded by onerous forest-clearing. The new settlers greatly increased the density of population. Around Belényes, in the south-eastern corner of Bihar county, the population was greater in the late 1500s than a century later.

Thus many in the latest wave of immigrants had to seek land elsewhere. They settled on pastures that had been used only intermittently and proceeded to clear more and more land. Romanian-inhabited areas came to form an unbroken strip from the Máramaros, through the Belényes Basin and the Gyalu Alps, to Fogaras, Hunyad county, and the Severin Province. This transformation drew the attention of officials at the turn of the century. {1-702.} Zacharias Geizkoffler, the Habsburg army's paymaster, reported after a visit to Transylvania that 'previously there were few Romanian villages, but now they are numerous in the mountains, for, in contrast to the devastation in the lowlands, there has been much development in highland areas.'[14]

The quest for land and the resettlement was generally orderly. Villeins from the principalities would follow a leader, still known as a 'voivode' or cnez, who contacted the owner of their chosen place of settlement. Since landowners were delighted to find new workers, there was normally little difficulty in reaching an agreement. When a new village was founded, both landowners and state tried to ease the villeins' burden by tax concessions and the provisional suspension of feudal services.

Despite these initial inducements, Transylvania's Romanians remained poorer and more wretched than their Hungarian and Saxon neighbours. Shepherding was less profitable than farming. The landowners did all in their power to convert their new villeins to agriculture, and shortage of pastureland drove them in the same direction. But the ploughlands assigned to the villeins were available precisely because of their poor quality; nor were the newly-cleared lands as productive as those long-cultivated on the plain. Moreover, the villeins from Moldavia and Wallachia had fewer agricultural skills than their contemporaries in Transylvania, and hence their productivity was also inferior. (The practice of using land alternately for cultivation and grazing continued to prevail in the principalities at a time when Transylvania's agriculture was shifting to three-course rotation.) And feudal services only added to the problems of the Romanian peasantry.

To be sure, the ethnic identity of villeins was of little consequence in the Middle Ages. There was a differentiation of Hungarian, Saxons, and Romanian villages in the former Hungarian kingdom (possessio hungaricalis, saxonicalis, or walachicalis), but it denoted differences in feudal obligations and {1-703.} legal status, not in ethnicity. However, feudal obligations were determined on the basis of the villeins' 'status', one aspect of which was their ethnic origin. Thus there can be no doubt that villages identified as 'Romanian' actually had a predominantly Romanian population.

With regard to the feudal burdens of 16th century Romanian villages, it was common practice in medieval Hungary the give new settlements a temporary exemption from the normal obligations. A typical case is that of the Romanians who settled around Kővár in 1566, and received a fourteen-year exemption from the basic state tax. The most common exception to the general rule was that the Romanians, not being Roman Catholic, were exempted from tithes. Only those who became assimilated and converted could be compelled to pay this Church tax. However, in 1559, the Transylvanian diet overrode this traditional principle and ruled that when Romanians settled in a locality that was registered on the tithe rolls, they too would have to pay this tax, which had meanwhile become a source of state revenue.

Some Romanian villages ended up having to deliver feudal services that were greater than the general norm. Thus, according to 1554 data, the annual corvée of Romanian villeins on the Gyalu estates included two to three days of ploughing, two days of harvesting and hay-cutting, as well as the collection and delivery of the produce — all of which amounted to at least one or two days' more work than was demanded from Hungarian villages.

The biggest difference lay in the special services that only Romanians had to provide. Thus at the Világos domain (and no doubt in many other places), Romanian villeins who had an entire plot of land owed half a day of harvesting and half a day of hay-cutting to their voivodes; those who had ten plots owed an additional half a day of ploughing. Romanians were the sole providers of cottage-cheese (brînză). The tradition of keeping sheep bore its own cost, for Romanians had to pay a special sheep-tax. In some places, {1-704.} notably in the Hátszeg district and on the Csicsó estate, this was known as the 'fiftieth' (ötvened); in the districts of Solymos, Szatmár, and Kővár, the term was 'sheepfold' (sztronga). In some of Csicsó's villages, the villeins paid what continued to be called a sheep-tax in pigs and honey. Those owning cattle incurred another tax, called tretina in Romanian, which required them to hand over a certain proportion of their stock.

The situation of Romanian villeins on the Fogaras castle domain showed some distinctive features. They did not have to pay the sheep tax, an exemption that probably originated in the period when Wallachia's voivodes controlled the district. The local terms for the tax they did have to pay were 'fish money' (halpénz) and 'silver money' (ezüstpénz). Even the term applied to villeins was different; instead of the normal colonus or iobagio, they were called vecin, just as in Wallachia.

As in the case of the Hungarians, local custom determined the manner in which Romanians' feudal dues were collected. As was noted in the case of the sheep tax at Csicsó, the distinction among the various dues began to fade. However, there was little blurring of the distinction between feudal obligations of Hungarian and Saxon settlements and those of the Romanian ones. The changes that occurred before the end of the 16th century did not alter the fundamentals. Although the traditional sheep tax disappeared, the tretina and similar taxes on other animals remained in effect.

The social status of the Romanians' leaders remained unaltered. Village officially designated as Romanian were headed by voivodes, krainiks, or, less commonly, cnezes. On several estates, notably at Világos, Csicsó, Kővár, Erdőd, and Somlyó, Romanian settlements were grouped into districts, and the titles came to signify differences in rank: the voivode was the head of the district, while the krainik denoted his deputy or the magistrate of a village. In other places, such as the Gyula domain, it was the village magistrate who bore the title voivode.

{1-705.} These leaders stood above the common villeins, but they could not rise higher than freeman-villein (szabados). Their office entitled them to demand produce and work from the villeins, but they too owed dues, however symbolic, to the landowner, in the form of deer and sparrowhawks. Even Orthodox priests had to pay a tax, called lazsnak or pokróc ('blanket').

Only in a few districts did Romanian leaders manage to join the ranks of the nobility: in Transylvania proper, in the Hátszeg region of Hunyad county, and in the Partium, in the Temesköz and parts of the Máramaros and Bihar county. However, most cases of ennoblement had occurred prior to the 16th century, and while not all of the beneficiaries gave up their language and Orthodox religion, they totally assimilated the lifestyle and outlook of the Hungarian ruling class. Thus a distinctively Romanian feudal society never materialized.

The best illustration of the limitations on social development within the Romanian communities is offered by the boyars of the Fogaras district. They enjoyed the same freedom as Hungarian nobles, and had links to the noble families of Wallachia; yet their lack of full noble status kept them out of the Hungarian ruling class, as did their language and religion, which they preserved partly because of their Trans-Carpathian links. This exclusion from the Hungarian nobility persisted in the 16th century; the only change was that they came to be called, like the Székelys, serény (agilis).

The Romanian people were excluded from politics and comparatively backward; they were farthest removed from urban culture. In these circumstances, it is understandable that the Reformation aroused little interest in their ranks. At a time when the Protestant denominations were becoming channels for feudal and social interests, and also the bearers of a burgeoning national consciousness, Transylvania's Romanians still lacked any organized church. The Orthodox priests lived as villeins, their activities supervised variously by a dean or by the abbot (igumen) of a {1-706.} monastery. Though some of the igumens also bore the title of a bishop (vlădică), neither their powers nor their districts were clearly delineated. (Some of these districts dated back to the 15th century, but most of them were created in the first half of the 16th century by the voivodes of Wallachia and Moldavia on their Transylvanian domains.) The main problem was a lack of central authority, for Transylvania's Orthodox believers would had to wait until 1574 before their Church acquired a leader.

The Reformation could have brought important benefits for the Romanians. The Orthodox religion had Greek-Slavonic roots, used the Cyrillic alphabet, and had rites and rituals that differed greatly from Western Christianity; this ostensibly poor and backward denomination could be easily dismissed as 'superstitious' and excluded from the religions recognized by the feudal state. (Nevertheless, it is noteworthy that notwithstanding John Sigismund's 1566 legislation, which in any case was never put in force, the Orthodox suffered very little persecution.) In contrast, Protestant doctrines were intimately linked to Western Europe, and those who adopted them were granted equal rights. Such recognition in the sphere of religion would no doubt have facilitated the Romanians' political integration — and what is more, an integration that would have given scope for their mother tongue.

The first attempts by Protestant Saxons in Szeben to proselytize among the Romanians showed some success. Szeben's printing press, which had lain idle for fifteen years, was equipped with Cyrillic letters and entrusted in 1544 to the town's Romanian interpreter, Filip Moldoveanul. Over the next decade, Moldoveanul published Romanian-language versions of the catechism and other religious material. At the end of the 1550s, Brassó followed the example of Szeben and established a Romanian-language publishing house directed by Coresi, a clergyman who came from the Wallachian town of Tîrgovişte. By 1581, this press had published a whole series Lutheran- and Calvinist-inspired works that enriched {1-707.} Romanian culture and represented, in fact, the beginning of Romanian book-publishing in Eastern Europe.

The fact that the publications in Brassó included works of Calvinist inspiration indicated that Transylvania's Hungarians had joined the attempts to proselytize among Romanians. The efforts of both Lutherans and Calvinists soon won the sovereign's approval and, from John Sigismund's reign onwards, overt support. The results were not long in coming. Together with his priests, a former Romanian vlădica, György Szentgyörgyi, converted to Calvinism. Other Orthodox priests followed their example and, in 1566–67, Szentgyörgyi convened the first synod of Romanian Calvinists in Transylvania. They founded their own Church, adopted Romanian for their liturgy, and elected their first superintendent in the person of Szentgyörgyi.

For a while, the Reformation continued to make inroads among Romanians. More towns provided publishing facilities to spur the religious renewal. A Romanian hymnal comprising works by Péter Melius, Gergely Szegedi, and Ferenc Dávid was published at Kolozsvár around 1570–73. In the early 1580s, part of the Old Testament published in Romanian at Szászváros.

However, by the beginning of the 1590s, the religious reform process among Romanians was losing its momentum. The state's policy on religion changed when Báthori came to power. Prince Stephen remained true to the Roman faith, and he tried to constrain Romanian Calvinists. The activities of Bishop György's successors — Pál Tordasi, who came from a noble family in Hunyad county, and, from 1577, his relative Mihály Tordasi — were essentially limited to Hunyad county and the district encompassing Lugos and Karánsebes.

Prince Stephen turned his attention to the reorganization of the Greek Orthodox Church. Thanks to his efforts, two new vlădicas were consecrated, in 1572 and 1574, and, in October 1574, the diet, meeting in Torda, recognized the right of Orthodox believers to elect {1-708.} their bishops. That same year, the Romanians of Transylvania elected Ghenadie as their first full-fledged bishop (episcop). The seat of new Transylvania-Nagyvárad bishopric was at Gyulafehérvár; a second bishopric was soon established for northern Transylvania and the Partium, with its seat at Rév. These bishops' consecration in Serbia or Wallachia maintained the links with the Orthodox Church hierarchy in Eastern Europe.

While the ruling prince was helping to provide Transylvania's Romanians with an organized Church, the ranks of the faithful were swollen by the new wave of immigrants from the principalities, people who had no knowledge of the Reformation. Thus a religious reform that promised to draw the Romanians closer to Transylvania's other peoples was ultimately undermined by state intervention and by immigration. The mass of Romanians stuck to the Orthodox faith. The organization of their church owed much to the ruling prince, yet their denomination did not win equal status with the others but remained merely a 'tolerated' religion.
 

Kryvonis

Цензор
The Disintegration of the Székely Community
http://mek.niif.hu/03400/03407/html/113.html
The situation of the bellicose peasant-soldiers settled on Transylvania's southeastern corner had long been marked by a basic anomaly. The state and the rest of society had been integrated in the process of feudal development in East-Central Europe for centuries; the Székelys, on the other hand, remained in a distinctive status, neither villein nor noble.

Viewed from the outside, this unusual ethnic group still appeared unified at the beginning of the 16th century. Their society continued to be distinguished by the village community, the bearing of arms, the strength of Székely communal traditions, and the administrative autonomy of the seats. The occasional imposition of an 'ox-roast' tax did not alter their basic freedom from state levies, for it was officially construed as a 'gift'. The power of the Székely {1-709.} elite, the primors, was effectively balanced by juries that included lower-ranked Székelys (lófő and gyalog) as well as by the Székely national assembly.

However, the persistent efforts of more prosperous families to rise socially weakened the apparently solid structure of 'Székely liberties'. More and more impoverished Székelys felt compelled to enter the service of such families. By the beginning of the 16th century, this voluntary servitude was turning into a more binding relationship, for the wealthy masters began to 'extort money', i.e. demand feudal services. Population growth led to the clearing of more and more land, and these new fields and pastures became the property not of the village community but of individuals. The landowner would try to bring cotters from the outside to settle on his lands or, failing that, to hire poor Székelys. Thus the lord-villein relationship became progressively more common in the Székely region.

A number of Székely leaders gained as Hungarian noblemen titles and property in the royal counties. Having acquired land by inheritance, through defaulted mortgages, or thanks to Székely commoners who had joined their service, these nobles proceeded to introduce feudal practices. Noble families who joined the Székely community through intermarriage and progressively expanded their property and influence were particularly inclined to adopt feudal ways.

Momentarily, such tendencies were limited to individual cases and had little impact on the social and legal system. It was the events in the aftermath of Mohács that accelerated the process of change. Szapolyai's realm was considerably smaller than the former Kingdom of Hungary, and thus the relative importance of the Székelyföld increased. The ongoing state of war required a sustained military effort from the state, and society had to bear the cost. The Székelys were called upon repeatedly to supply military manpower, and their tax-exemption inevitably drew the attention of {1-710.} the cash-strapped treasury. Szapolyai obtained that the 'exceptional' (but by now well-established) war-tax apply to the Székelys as well. It was first levied in 1545, György Fráter having evoked as pretext the tribute paid to the Porte since 1543. At first, he would try to ease the Székelys' burden by making advances against their levy from his treasury. The Székelys, for their part, tried to resist by refusing to register for the tax. All this merely served to delay the inevitable, although the Turkish pretext was temporarily dropped.

If the chronically rebellious Székelys ultimately accepted this blatant abrogation of their traditional privileges, it was because the dangers were clear for all to see. However, the growth of state intervention prompted a rapid transformation of Székely society. In accordance with the 1554 statutes, the Székely primors and lófős were, like Hungarian nobles, exempted from state taxes. The exemption extended to common Székelys who served, and were, in fact, becoming the villeins and cotters of these privileged families. The remaining freemen were left saddled with the full weight of the new measures, being obligated to serve as soldiers and pay the war-tax.

The erosion of the Székelys' traditional community caused a rise in social tensions. Ordinary Székelys tended to blame the state, although their own leaders, by neglecting the common interest, bore a share of responsibility for their troubles. György Fráter had enough authority to contain the discontent, and Castaldo's administration was too brief and confused to give the Székelys any idea what they might expect from Ferdinand. The best indication that the Székelys' discontent had not reached boiling point is offered by the impact of Reformation, which touched them relatively late, and to modest effect. In the 1550s, when the Lutherans acquired their very first church, in Marosvásárhely, most Székelys continued to cling to their 'ancient institutions' and Roman Catholic faith.

The Székely problem became more acute after Transylvania's secession in 1556. Sharing the motives of their predecessors, Queen {1-711.} Isabella, and then her son and his advisers intervened more and more forcefully in the affairs of the Székely community. The 'castle-war' that raged on Transylvania's northwestern frontier demanded great military effort. At the same time, the court at Gyulafehérvár was faced with the reality that the Székely community was disintegrating. The monarch and his councillors thus had to weigh the merits preserving the increasingly illusory liberties of the Székelys.

Isabella's choice was unequivocal. The diet, meeting in 1556 at Szamosújvár, required the Székelys to do military service (specifically for the siege of Habsburg-held Várad) and to pay a tax of one forint per capita. The following year, at Gyulafehérvár, the diet entrenched both the principle of individual military obligation and that of taxability; the 'Székely nation' was assessed an annual tax of 5000 forints. What's more, the diet ruled that concurrent decisions of the other two, Hungarian and Saxon nations were binding on the Székelys even if the latter dissented. Finally, the diet declared — in clear violation of customary law — that the property of Székelys found guilty of disloyalty should lawfully revert to the crown.

These rulings were confirmed and extended by subsequent diets. The fiscal immunity of the Székely elite and the taxability of ordinary Székelys were reaffirmed in 1558, and again in 1559, when the diet also ordered the registration by 'gate' of the taxable Székely villeins.

Székely liberties were thus essentially reduced to two features. Unless they chose to serve as villeins, Székely freemen were immune to the {1-712.} authority of landowners and therefore spared of a variety of feudal burdens. As far as is known, no Székely was required to do corvée or pay feudal dues in kind prior to 1562. In addition, the civil and judicial administration of the territorial seats remained largely autonomous, although, from 1559, royal magistrates appointed by the sovereign tended in practice to claim the authority of lord lieutenants. But there was little left to distinguish a Székely notable from the Hungarian nobleman who was exempted from tax, had to do military service, and disposed of villeins.

In fact, Queen Isabella's laws did not represent a major innovation, for they essentially codified the changes that had come about in the Székelyföld over the preceding fifty years. It might even be argued that the measures amounted to a skilful compromise. They provided a legal framework for the unavoidable 'modernization', i.e. feudalization of Székely society, and the state got what it needed, while ordinary Székelys were left with some of their 'inalienable' rights.

Naturally, ordinary Székelys resented the privileges accorded to their social superiors, and it was equally understandable that Székely freemen should resent having to carry the double burden of soldiering and taxation. But the changes came too gradually to turn discontent into rebellion. The stimulus came once again from Hungarian politics: Menyhárt Balassa's revolt in 1562 against John Sigismund. The conspirators, who enjoyed the Habsburgs' support, included Moldavia's voivode, Despot. Taking note of the Székelys' problems, they promised to restore 'ancient liberties' and thereby managed to provoke an uprising by the more distressed members of that community. The young king had to make great concessions to secure peace, but none of them involved the Székelys; the Habsburgs' supporters readily abandoned those who had helped them to achieve significant successes in Transylvania.

Indeed, the Székelys had contributed a great many soldiers (by some obviously exaggerated accounts, as many as 40,000) to the rebellion against the monarch. However, the leaders of the 'attack' hesitated. The larger part of their army hovered aimlessly near Segesvár, while smaller forces rampaged through the environs of Marosvásárhely, Szászrégen, and Görgény. The sovereign thus had time to prepare his riposte, and the failure of the first attack — led by the castellan of Fogaras, Gábor Maylád — on the Székelys had {1-713.} no great consequences. The army of Transylvania's feudal estates, commanded by László Radák and Gábor Pekry, defeated the smaller Székely force by the Nyárád River, near Görgény. Soon afterwards, the larger Székely army seized its own leaders and delivered them to the authorities before peacefully disbanding.

Bloody reprisals followed. The Székelys' chief commanders, György Nagy and Ambrus Gyepesi, were impaled, and many others had their hands, nose, and ears cut off. The scale of the rebellion nevertheless gave the sovereign food for thought, and when the diet met on 20 June 1562 at Segesvár, the measures it took to prevent a recurrence were not free of ambivalence. Some of them were clearly punitive. Székely troops would no longer be commanded by their own 'lieutenant' but by royally-appointed officers. The production and marketing of salt, an important source of income for the Székelys, became a state monopoly. The ruling that the property of disloyal Székelys should revert to the crown, and not to the Székely community, was reaffirmed. The appeals court at Udvarhely was abolished, and henceforth Székelys were forced to appeal directly to the princely high court. The judicial system in the seats was reformed to favour the primors and lófős by the exclusion of ordinary Székelys from jury service. The elite's fiscal immunity and military obligation were once again confirmed.

The ordinary, 'pedestrian' (gyalog) Székelys were hit with further sanctions. The sovereign acquired the exclusive right to elevate ordinary Székelys to the higher ranks. Their obligation to pay taxes was maintained, while their military obligation was implicitly abrogated. To be sure, the latter measure lightened their burden, but it also eliminated the theoretical basis for their status of freemen. This may be why the measure was not spelled out; the authorities simply 'forgot' to include in the statute any reference to the ordinary Székelys' military obligation.

In spite of all this, the 1562 laws were not purely punitive, for John Sigismund offered some compensation for the losses. A {1-714.} clause stated that 'the Székely community is part of our free realm, and no one may compel them to perform services'; this promised to put a halt to a process that had been going on for decades, in which ordinary Székelys were falling into villeinage.

Over the next few years the sovereign took concrete steps to protect 'his Székelys' from the demands of aristocrats and nobles. However, as the castle-war dragged on, the 'primor' and 'lófő' nobles, had ample opportunity to demonstrate that Transylvania was in great need of their military prowess — and that it would be imprudent to provoke their anger.

The experiment came to an end in May 1566, when the diet of Torda summarily identified the Székely nobles with the Hungarian nobility and sacrificed the rights of the ordinary Székelys. In subsequent years, hundreds of the latter were treated as ordinary villeins and compelled to do corvée. For the poor Székelys who were thrust into servitude, life had taken a tragic turn. On the other hand, in terms of the interests of the Transylvanian state, John Sigismund's decision was both necessary and productive. For one thing, the development of feudalism had induced the socioeconomic decline of ordinary Székelys even before the enactment of oppressive measures; in the absence of state intervention, the potentially turbulent transition would have dragged on for decades. For another, the Székelys' liberties represented a powerful disruptive force that threatened Transylvania's very survival, and thereby the interests of the Hungarian people as a whole. By its action, the principality's government effectively gave the country a uniform social structure. To be sure, there remained some deviations from feudal orthodoxy, such as certain impositions on villeins, the autonomy of Saxon villages, and the emerging social stratum of guardsmen. But none of these represented an external challenge for the social order of feudalism.

The exclusion of ordinary Székelys left the Transylvanian army short of manpower, but the gap was soon filled. When the war {1-715.} with the Habsburgs flared up again in 1564–65, the Gyulafehérvár court felt compelled to restore individual conscription among villeins; however, the measure was not aimed specifically at the Székelys, for it involved all of the country's agricultural workers. Changes that were more radical came after 1566. As noted, with regard to military service, the Székely elite had been assimilated to the nobles; ordinary Székelys who had become villeins were, like other villeins, eligible for service in the local militias. The Székelys' only advantage was that their military experience made them particularly welcome in the militia, as well as in the new 'peasant units' that were formed throughout the country in the mid-1560s. The equivalent in the Székelyföld of the 'rifleman' and 'guards' detachments was known as 'red guards', after the colour of their uniform. Their obligations and privileges were the same as those of peasant soldiers elsewhere. Thus military service could no longer help to preserve traditional Székely liberties.

The rulers were aware that ancient traditions could not be erased by the stroke of a pen. John Sigismund had two fortresses raised in the Székelyföld to keep watch over the local population, 'Székelytámad' in Udvarhely and 'Székelybánja' in the Háromszék district. (The names were ominously suggestive, for támad means attack, and bánja means regret.) The precaution was well-advised, for the Székelys kept on grumbling and protesting throughout his reign. Many of the complaints were aimed at the royal magistrates, who showed typically feudal arbitrariness in their administrative, judicial, and tax-raising activities, generally to the detriment of the village communities.

When Stephen Báthori assumed power, the Székelys' hopes were revived that their liberties would be restored. The new sovereign showed no disposition to respond to their grievances, and so, in 1571, another rebellion erupted, only to be suppressed by the government's forces. When, in 1575, rebellion flared up again, the Székelys were crushed at the Battle of Kerelőszentpál. That defeat {1-716.} deterred the Székelys for a long time from engaging in armed revolt.

The transformation of Székely society was coming to a close, and the feudal system was consolidated by direct state intervention. The destruction of their old way of life had a traumatic effect on Székelys. In the mid 1560s, the Reformation swept through that onetime bastion of Catholicism, the Székelyföld. While some smaller districts stuck to the traditional denomination, most of them shifted to Calvinism, and some of these later adopted the Unitarian faith. At the end of the century, the most radical of the Christian sects, the Sabbaticals, also drew many Székely converts. The coincidence of rapid social change and religious radicalism was not accidental. And the issue of Székely liberties did not disappear from history's agenda.
 

Kryvonis

Цензор
The Ruling Class
http://mek.niif.hu/03400/03407/html/114.html
Hungary's ruling elite — aristocrats and the lesser nobles — were profoundly affected by the changes that came about in the course of the 16th century. These included the domestic and foreign wars that led to the country's partition, the loss of Hungarian sovereignty, the creation of a new country under powerful external constraints, and economic changes on the international and local level.

The assurance of their very survival demanded unprecedented effort and energy. The defence of their castles, manors, and feudal estates required more manpower and more costly weaponry. After a time-lag, the intellectual Renaissance was followed by related changes in taste and material lifestyle. This has already been noted in the case of the urban middle class, but, from the mid-16th century, an even stronger wave of transformation and expansion swept through the world of Transylvania's fortresses, castles, and manor-houses.

{1-717.} The precursor of these new constructions was the fortress raised in the 1530s, at Szamosújvár, on the orders of King John and György Fráter. The latter was also responsible for the erection in the 1540s of the ill-fated Alvinc castle. In 1543, Farkas Bethlen had a 'palace' constructed for himself at Bonyha. Around 1555, Ferenc Kendi started to modernize his castle, which stood on a splendid site at Marosvécs, as did Gergely Apafi with his at Ebesfalva. Captain Gábor Kornis undertook a major remodelling of the castle at Huszt around 1577, and Captain Ferenc Geszty did likewise a few years later at the famous Déva castle. Also modernized were the Bethlen castle at Keresd and Benedek Keresztúri's manor at Szentbenedek.

Having become the residence of princes and kings, the onetime episcopal palace at Gyulafehérvár was repeatedly expanded and remodelled. The modernization, major and minor, of fortifications was ceaselessly pursued. Italian architects drew up the plans for extensive works at Várad and Szatmár (in the 1570s) and at Fogaras (in the 1580s).

Such activities testified to the growing prosperity of the ruling class. Although this part of Hungarian society had become somewhat separated from Europe, its traditional affinities and the lure of the best that the age had to offer impelled it to follow the cultural lead of Western Europe. With the Renaissance, Western Europe acquired cultural superiority not only over Eastern Europe, always a laggard in this respect, but also over the Islamic world, which earlier had shown great cultural dynamism.

The question arises, how could the Transylvanian elite afford such costly modernization at a time when their historically poor region was suffering from commercial isolation, inflation, a shortage of money, and the mounting cost of defence? To be sure, the Renaissance had spread to other parts of Eastern Europe, but all of them enjoyed economic advantages over Transylvania. In Poland, the nobility disposed of profits from the large-scale production of {1-718.} wheat, which it had taken under its control. Rising agricultural prices had an impact in Habsburg Hungary as well; production and socage deliveries increased, and money was not as scarce as in Transylvania. The socage deliveries of wheat and livestock helped landowners to maintain domestics, estate managers, and personal guards, particularly since these dependents were still largely paid in kind, with produce and cloth. Even great estates that hitherto barely broke even began to generate profits thanks to the market towns, which paid most of their feudal dues in cash. (Their annual income was nearing the 10,000-forint mark, but historians are still debating whether much of this was generated by the marketing of agricultural products, i.e. by the Polish type of large-scale production.)

Transylvania did not have the capacity to follow these models. The Polish agricultural model remained impracticable in a region so remote from western markets. A few noblemen tried their hand at trading wine and cattle, the most marketable products, but Transylvania's economy was too small to make this profitable. Thus the nobles' only hope of accumulating wealth lay with their estates, and it was no easy task to make the latter generate greater profits.

In Western Europe, landowners resorted to leasing a good part of their lands to enterprising peasants, an innovation that marked the beginning of the end of feudalism. Their counterparts in Transylvania did not have this option: the region was sparsely populated, there was no shortage of arable land, and thus few peasants sought to lease land. Most villeins aspired, instead, to acquire freehold plots, which would offer them and their progeny more security than leased plots. The labour shortage drove up wages, reducing the demand for tenancy and making it uneconomical to have tenants. Some landowners tried a different tack: instead of leasing out their property in small parcels, they hired wage-labourers to cultivate the land. But they, too, were soon discouraged by the high wage rates. Around 1570, a hired hand in Szatmár had to be paid {1-719.} 8–12 forints, and some as much as 27 forints a year. The prevalence of primitive farming techniques also impeded the achievement of a mutually profitable level of productivity.

The only way to increase the profitability of an estate was to restrict the villeins' right to land, and the circumstances of the time favoured this option. The peasantry's most dynamic stratum, the peasant-citizens, had been decimated. The ongoing wars required the ruling class to maintain considerable military forces, and these could be used to impose the landowners' will on the villeins. Nor could the latter count on the protection of the law. As early as 1514, the landowner's overriding right to his lands had been included in István Werbőczy's compilation of laws, the Tripartitum. At the time, this 'law' was no more than a bold new demand from the nobility, and, in any case, the compilation was not sanctioned by the king. Over time, that 'minor flaw' was lost sight of: by the second half of the 16th century, with the evolution of common law, the Tripartitum had become a fundamental part of the legal order, legitimating the repossession of villeins' lands.

Thus the legal precondition was in place both in Habsburg Hungary and in Transylvania for the creation of manorial estates. When the attempts to lease the repossessed lands, or to have them worked by wage-labourers proved uneconomical, Transylvanian society underwent a major transformation: more and more landowners imposed corvée, i.e. the provision by villeins of unpaid services.

The pattern in Transylvania was similar to that in Hungary. The landowners first priority was to make their estates self-sufficient. For better or for worse, the estates could supply whatever was necessary to sustain agricultural production and satisfy the needs of the villein households. The products of craftsmen in the domanial villages — carpenters, wheelwrights, smiths, tailors, and tanners — may have been primitive and of inferior quality, but they were cheap, or, indeed, freely provided as feudal dues. The estates could {1-720.} also satisfy the basic requirements of the landowner's household for foodstuffs and clothes.

The shortage of cash and the attempts at self-sufficiency gave grain an uncommon economic function. Transylvania had never produced an abundance of wheat, and, in the second half of the 16th century, this grain became a virtual currency. Landowners amassed and stored as much wheat as possible. Only rarely, when prices were particularly high, did they sell any of it on the market; instead, they used it to pay their domestics, estate managers, soldiers, craftsmen, and labourers, and to buy wine for their taverns. Next in importance came oats, little of which (and of barley) was sold on the market.

Apart from developing their manorial farms, landowners tried to extract maximum value from the villeins' contributions in kind, especially with regard to tithes for tenancy. There was a rapid increase in the number of domanial mills and taverns (traditionally, the sale of wine was an exclusive privilege of the nobility); the revenue from these activities came mostly in the form of cash, which the landowners were hard put to obtain elsewhere.

Transylvania's ruling classes also adapted the management system of their estates to the new circumstances. Previously, according to feudal custom, the estates had been administered by 'familiars', who came from the lesser nobility or the 'low orders'. These officials were rewarded with small gratuities, privileges, the provisional assignment of villages and certain feudal dues, and their own farm on the estate. In the emerging system, the landowner's staff — including the castellan, the various stewards, the gardener, and the pantryman — became, in effect, salaried employees paid in cash or kind; there was no longer a mutual moral obligation binding master and servants. The landowner's staff expanded, as did the costs, but outcome was greater profitability, for most of the additional employees worked on the management of the estate or as soldiers; on the other hand, the number of those who served less {1-721.} essential needs, such as lackeys, domestics, cooks, and hunters, decreased.

It was not these changes that distinguished Transylvania from Habsburg Hungary but, rather, the smaller scale of production and the shortage of money. There were very few truly large domains in Transylvania proper, and most of these, like Fogaras and Gyulafehérvár, belonged to the exchequer. The average domain would have counted in Habsburg Hungary as no more than a medium-sized estate, and the manorial estates on these domains were also smaller. As a consequence, the utilization of corvée was also different in Transylvania, with more of it assigned to cartage and construction work.

That last feature accounts for the ability of Transylvania's nobles to emulate the architectural innovations of the Renaissance. A comparison of representative building projects in the two parts of Hungary is revealing. In Habsburg Hungary, the major builders were aristocratic families well-endowed with land and money. Thus Vöröskő was modernized by the Fugger family, Sárvár by the Nádasdy family, and Sárospatak by the Perényi family. Even some of the larger fortresses in the frontier zone, such as Pál Várday's Érsekújvár, were purely private undertakings.

By contrast, in Transylvania, much of the construction activity (e.g. at Szamosújvár, Várad, Fogaras, and Kővár) was initiated by the princely authority. And of the aristocrats' castles, even the finest and most famous paled beside those of Habsburg Hungary.

The distinctive pattern in which estates evolved in Transylvania had a more important, social-political significance. In counties of the Partium where development was similar to the Hungarian pattern, there remained vast domains that included market towns. One of the most prosperous, the Szatmár domain (which belonged to the Szapolyai realm until the 1560s) generated in 1569–70 cash revenues of around 18,000 forints as well as revenues in kind worth an additional 15,000 forints. In Transylvania, {1-722.} on the other hand, the relatively productive Kolozsmonostor domain generated only 1800 forints a year around 1580.

Thus the aristocratic families whose castles and domains lay in the Partium became far wealthier than their counterparts in Transylvania proper, a disparity that would weigh heavily in the social system of the new principality.
 

Kryvonis

Цензор
Society and Political Power
http://mek.niif.hu/03400/03407/html/115.html
Prior to 1526, Transylvania was governed by feudal estates in a system marked by legal and operational complexity. Three groups, the nobility, the Saxons, and the Székelys, had a roughly equal share of political power, which they exercised in greater or lesser harmony with the voivode, the representative of central authority.

In the decades of Transylvania's transition to independence, there occurred significant changes in the balance of political power. Due to its internal decomposition and fruitless rebellions, Székely society found itself gradually excluded from the political process, and its leaders became assimilated to the nobility. The more or less overt, pro-Habsburg bias of Saxon towns induced a degree of political passivity. The office of voivode was abolished.

No new social forces appeared to fill the gap left by these changes. The development of market towns that had been attached to Transylvania soon ground to a halt, and in the one exception, Debrecen, the peasant-citizens were largely excluded from political participation. The nobility, having stabilized its economic position, was left without political rivals. Thus when Transylvania became independent, it retained an archaic feudal system. The new state was founded on the somewhat deceptive notion of a feudal order of 'three nations'; in practice, political power lay in the hands of the nobility and their counterparts from the Partium.

{1-723.} As noted, the estates that generated the greatest economic and social power were located in the Partium, and thus the members of the ruling class who lived in the region east of the Tisza and the Szamos valley came to play a leading role in the construction of the new state. György Fráter's power was underpinned by the estates of the Várad bishopric. Towards the end of the 16th century, the Somlyó branch of the Báthori family became master of much of the Partium, and it contributed most of the leading statesmen of the era, including the ruling prince.

At its inception, the new state of Transylvania showed a number of typically medieval features. Its constituent elements, political, social, and feudal, enjoyed a high degree of autonomy. Thus in the protracted contest for power between György Fráter and Queen Isabella, several of these elements played an active role: the aristocracy, the pro-Habsburg Saxon Universitas, and the Székelys, the latter being potential supporters of the recurring challenges to John Sigismund.

The proliferation of Protestant sects reflected the multipolar character of Transylvanian society. The common pattern in other European countries was that either the Roman Catholic or one of the Protestant churches would eventually prevail to become the state-sanctioned religion, excluding all others. By contrast, in Transylvania, legislation enacted from the mid-1540s onwards tended to grant equal rights to the rival churches and sects. As late as 1545, the diet passed bills in defence of priests and monks and against religious reform, but only in the most general terms. By 1548, the Torda diet contented itself with prohibiting further active efforts at conversion by Catholics and Lutherans alike. This law was subsequently reaffirmed on more than one occasion, guaranteeing that Catholics and Lutherans, later joined by Calvinists and Unitarians, could coexist in comparative peace and equality, free from any threat of official reprisals.

{1-724.} Each denomination was backed by some important social element. Although the Roman Catholic Church lost its state subsidy (and with it, its old organizational structure) in 1556, the most powerful landowners in the region east of the Tisza, the Báthori family from Somlyó, remained in the fold, as did many of the Székelys in Transylvania proper. The Saxon 'nation' rallied to Lutheranism, and so did, for a time, much of the Hungarian nobility, including such leading figures as Orbán Batthyány and members of the Kendi, Perényi, Csáky, Drágffy, and Barcsai families. The Calvinist Church also got its initial backing from a powerful aristocrat, Péter Petrovics; over time, many peasant-citizens of the market towns of the region east of the Tisza converted to Calvinism, as did an even larger proportion of the Hungarian nobility. A later arrival, Unitarianism, drew its most stalwart adherents from the Hungarian urban middle classes in Transylvania.

The circumstances that led burghers and peasant-citizens to rally to Protestantism have already been noted. It is less obvious why the feudal ruling class, so comfortable with the established Church, should have felt drawn to a new faith that had close links to urban culture. At least in Transylvania, the motive was not likely to have been any expectation of material gain arising from the expropriation of Church property, for most of that — including Kolozsmonostor and the episcopal domains of Gyulafehérvár and Várad — reverted to the crown. Only in the Upper Tisza region did some landowners, such as the Perényi family, profit from the expropriation.

It is more likely that most of the nobility was driven by spiritual motives, by a certain crisis of conscience. (After all, even among high-ranking Catholic clergymen there were many who converted to Protestantism, including Mihály Csáky, vicar of the Transylvanian diocese until 1545, as well as three canons who became noted religious reformers, Kálmáncsehi, Sebestyén Károlyi Boldi, and Péter Kolozsvári.) The tragic collapse of the Hungarian {1-725.} feudal state induced doubts about traditional values. By focusing on the sins and errors of the past, the Reformation offered an explanation of that collapse, helping the new generation to distance itself from the values of its predecessors.

This not wholly predictable shift in attitudes was facilitated by the Renaissance, for, by the turn of the 16th century, humanistic ideology had already shaken some of the Hungarian nobility out of their traditional way of thinking. This cultural renewal, with its philological thrust and its cult of Antiquity, nourished a spirit of individualism. It first struck root among lawyers and jurists, people who had an essential function in the world of the nobility. Werbőczy, the author of the Tripartitum, was influenced by these ideas, and he had a great impact on the following generation. His intellectual approach was systematic, and he readily resorted to the imagery of antique mythology. Although this venerable legal scholar never abandoned Catholicism, his successors felt less bound by the old faith.

As time went on, power shifts in Transylvanian society progressively curtailed the influence of the feudal estates. Although, as noted, the process led to a reinvigoration of the old ruling class, the real winner was the central government. Considering the difficult beginnings, King John's modest means, and György Fráter's protracted struggles, this outcome begs explanation. Hungary, mortally wounded at Mohács, bequeathed a hard fate to the new state of Transylvania. Caught between two great powers, the country disposed of fewer resources than onetime Hungary, and it could survive only by making sacrifices and pursuing astute diplomacy.

On the eve of Mohács, the Hungarian Kingdom encompassed close to four million people. At the end of the 16th century, the Principality of Transylvania (including the Partium) counted slightly over one million inhabitants.

{1-726.}
Table I
Transylvania's population in 1600

Region
Hungarians

Saxons

Romanians

Other
Székelyföld
150,000

?

?

-
Szászföld
?

65,000

15,000

-
7 counties
240,000

20,000

200,000

?
Partium
170,000

-

110,000

80,000
Totals (approx)
560,000

90,000

330,000

85,000

Furthermore, Transylvania's princes drew less revenue from mining than Hungary's kings had earlier. Their only significant sources were the gold mines of the Erzgebirge (Érchegység) and the salt mines in the Máramaros, at Dés, Torda, Vizakna, and in the Székelyföld. Long-distance trade declined, not least because the main customs posts were now located near Pozsony, and thus Transylvania was deprived of its profitable market in the west.

If, in these circumstances, the central government nevertheless managed to consolidate its power, it was largely thanks to the crown properties assembled by György Fráter and preserved, indeed, expanded by his successors. The domains of Gyulafehérvár, Déva, Várad, Gyalu, Fogaras, Kővár, Görgény, Kolozsmonostor, Szamosújvár, Jenő, Lugos, and Karánsebes always belonged to the exchequer, and so did, in various periods, many others, notably those of Székelytámad, Székelybánja, Zalatna, Huszt, and Törcsvár.

Although these vast domains and the other, smaller ones did not bring great revenues to the state, they nevertheless outweighed those of any potential rival for power. They encompassed some seven hundred villages, which meant that 15–20 percent of the country was directly under the administration of the princely government. This proportion only increased when the greatest aristocratic family, that of Stephen Báthori, acceded to power. The crown properties went a long way to help Transylvania's rulers stabilize {1-727.} state finances. By rough estimation, the royal treasurer could count on the following revenues in the third quarter of the 16th century:

24,000 households in the Transylvanian counties
The Saxons' St. Martin's day tax
The Saxons' special taxes
Town taxes
The Székelys' dica
17,000 households in the Partium
Salt mines (Máramaros and Transylvania)
Customs duties
Gold exchange
Tithe rents
60,000
8,500
25,000
15,000
20,000
40,000
30,000
15,000
5,000
15,000

forints

To these must be added an uncertain amount of cash profits generated by the crown estates as well as sundry administrative fees, notably for transfers of property.

By a very rough estimate, then, state revenues stood at an annual 300,000 forints — a considerable sum, even taking inflation into account. From the reign of Queen Isabella onwards, Transylvania's monarchs exercised discretionary authority to fill all official posts. The queen had reconstituted the royal chancellery, with Mihály Csáky at its head. The rulers appointed the judges on the royal court of appeal, or supreme court; the chancellor, two prothonotaries, a crown attorney known as the director causarum, and 8–10 jurymen. Other royal appointees included the commanders of the armed forces, the lord lieutenants of counties, Székely magistrates, and members of the privy council.

The monarch had unlimited authority to make foreign policy, thus to forge alliances, declare war, and negotiate peace treaties. The allocation of public expenditures was also his exclusive resort, and the treasurer was answerable only to him. (The largest budget {1-728.} items were defence, the salary of top government officials, and annual tribute to the Ottomans, which in 1575 was raised from 10,000 to 15,000 forints; the expenses of the royal court remained modest until Zsigmond Báthori became prince.) The monarch alone could grant land and titles of nobility.

As time went by, the feudal estates' supervisory and controlling function became more and more nominal. Diets were convened at least twice, and sometimes four or five times a year, but their composition underwent major changes. The practice of inviting the participation of each and every noble from the three 'nations' and the Partium lapsed after 1545. The seats, counties, and towns came to be represented by a constantly varying number of deputies. Far greater influence was wielded by a numerically smaller group consisting of leading government figures (councillors, high court judges, and other high-ranking officials) and of the 'regalists', nobles who were personally selected by the monarch. Since Transylvania had nothing comparable to Hungary's old aristocracy, there were few constraints on the ruler's choice. To be sure, the biggest landowners could not be excluded, but most of the regalists were picked for their loyalty to the sovereign.

The customary right of the feudal estates to convene diets also lapsed after 1556. The monarch alone could call the diet into session, and the agenda was dominated by his motions (propositió). The feudal estates generally limited themselves to petitions (postulatum) concerning matters of secondary importance, such as local and judicial problems. The record shows that, in contrast to the petitions, the ruler's motions were generally approved.

Only rarely was the diet strong and confident enough to defy the monarch's will; most cases date from the period of confrontation between Isabella and György Fráter. Only in 1571–72, at the beginning of the reign of Stephen Báthori, did the gentlemen of the diet dare to request from their chosen ruler that his treasurer give an accounting of state finances. More typical was their reaction to the {1-729.} murder in 1558 of Ferenc Bebek and the Kendi brothers. At first, the feudal estates indignantly denounced the act, but when Isabella resorted to the threat of force in the person of Menyhárt Balassa and his soldiers, the diet hastened to give its ex post facto approval to the 'traitors's execution'.

Needless to say that Stephen Báthori had neither the time nor the energy to make all decisions himself. Much of the work devolved upon the chancellors. The councillors also came to play a more important role. The powers of these appointed officials — notably Ferenc Forgách, Márton Berzeviczy, Imre Sulyok, Farkas Kovacsóczy, and, during Zsigmond Báthori's reign, István Jósika — were not defined in law; in practice, this absence of constraint only enhanced the power of their master.

The power structure did not change when Stephen Báthori was elected King of Poland. As noted, the Transylvanian chancellery in Cracow, headed by Márton Berzeviczy, exercised greater authority than the one in the principality under Farkas Kovacsóczy; it has also been noted how after the death of Kristóf Báthori, the Cracow chancellery became the sole locus of decision-making.

The creation of the new state came about under external pressure, but it owed to the ruling class's instinct for self-preservation. This ruling class was essentially Hungarian, and it preserved a consciousness of its national identity all through the stormy period of the country's disintegration. This feature was reinforced both by the assimilation of the Székely elite into the feudal social order, and by the decision of the Saxon patricians to keep their distance.

That Hungarians played the leading role was generally acknowledged in Transylvanian society, and this fact had to be accommodated by all those who aspired to social advancement. In the case of the Romanians, Transylvania's second largest ethnic group, their more ambitious leaders, as noted, could become full-fledged nobles only if they broke away from their community. A typical example is that of Miklós Oláh, the most famous Romanian {1-730.} in 16th-century Transylvania. Born in Nagyszeben of Wallachian boyar parents, he was ordained a Roman Catholic priest, and at the end of his life he was serving as Archbishop of Esztergom, Prince Primate of Hungary; for a time, he also acted as Governor of Habsburg Hungary. Oláh counted among the leading humanists of his times. He considered himself to be a Hungarus, a member of the Hungarian ruling class; his writings, which bear no trace of the author's Romanian origins, dealt with Hungary and with the glorious reigns of the Hun ruler Attila and of King Matthias Hunyadi. István Maylád, who was the first, in 1539–40, to attempt to sever Transylvania from the Hungarian crown, came from an ennobled family of boyars in Fogaras.

There are other noteworthy examples of people from a non-Hungarian ethnic background who rose to greatness. György Fráter, who pursued a quintessentially Hungarian policy as leader of Transylvania, was of Croat-Dalmatian origin. The leader of nobles in the region east of the Tisza and the Temesköz, Péter Petrovics, came from Slavonia.

With its strong central government, and attached to its Hungarian identity, the Principality of Transylvania gradually became the focal point of Hungarian politics. Hungary proper, consisting of the Habsburg counties, was dominated by disputes between the sovereign and the feudal estates and became ever more closely tied to the other parts of the Habsburgs' realm. At the same time, Transylvania, although nominally dependent on the Ottomans, retained a great deal of autonomy in dealing with important issues. An awareness of this situation's advantages led Stephen Báthori to seek a solution of the Hungarian problem from the starting point of Transylvania. His conception would serve as one of the pillars of Hungarian politics over the ensuing hundred years.
 

Kryvonis

Цензор
Society and Culture
http://mek.niif.hu/03400/03407/html/116.html
As the focal point of Hungarian political life shifted to the principality, Transylvania became in the late 16th century the true center of the Hungarians' intellectual and material culture. The Reformation had spread across the Hungarian lands, but the coexistence of many denominations that marked Transylvania had no parallel in the Habsburg counties. Indeed, Transylvania was unique in Europe for the variety and legal equality of its religious denominations.

It is another question whether Transylvania's particularity had an impact on the rest of Europe. In the early phase of the Reformation, the mid-1500s, the eastern Hungarian Kingdom served essentially as a receptive environment for religious renewal. Thanks to Honterus and the early Hungarian reformers, Luther's fundamental theses — steadfast adherence to the Holy Writ, the belief that faith is the only way to salvation (sola fide), the rejection of priestly celibacy, confession, fasting, pilgrimage, and, last but not least, the use of the vernacular in church services — were transplanted to Transylvania with only the minor modifications necessary to accommodate local conditions.

Transylvania's leading proponent of Calvinism, Péter Melius Juhász, applied the founder's teachings — notably with regard to predestination and the significance of Holy Communion — with exemplary rigor. Indeed, this bishop of the region east of the Tisza became one of the most creative theologians of his time; although he followed the basic guidelines set by his forerunners, he did not shrink from engaging in doctrinal debates, and was particularly critical of Zwingli. The divisions among Europe's Calvinists were overcome thanks to the formula elaborated by the German reformer Heinrich Bullinger in The Second Helvetian Faith; accepted by Melius and endorsed by a synod at Debrecen in 1567, this became the Hungarian Calvinists' definitive doctrine.

{1-732.} The religious renewal rested on high-level contacts, for Hungary's and Transylvania's reformers kept in close touch with Wittenberg and Switzerland. A Saxon reformer, Martin Hentius, facilitated contact between Bullinger and Honterus, and the latter received the personal sanction of Luther, Melanchton, and Bugenhagen for his work Reformatio. It is noteworthy that in the Hungarian lands, Calvinism came to based principally on the teachings of Béza (Théodore de Bèze), Bullinger, and Musculus (Wolfgang Müslin); Calvin himself had no personal contacts in either Hungary or Transylvania.

Miguel Servet's unsettling notions were conveyed to Transylvania by his disciples. Jacobus Palaeologus evoked a universal religion that would make peace among monotheists, that is, between Jews, Christians, and Moslems. Johann Sommer proclaimed that the foundations of a faith had to be understandable, and therefore logical. However, it was a Transylvanian intellectual, Ferenc Dávid, who provided a theological elaboration and synthesis of Anti-Trinitarianism and drew believers into a single denomination; and thus Transylvania became the historic fountainhead of several denominations, including the Unitarians and the Baptists.

There was an element of spontaneity in the acceptance and development of Protestant doctrines in Transylvania. Especially in the early stages, one finds little evidence of state intervention. It came as an unpleasant surprise when, on 17 September 1571, Stephen Báthori introduced a form of press censorship by requiring that all written works be submitted for government approval prior to publication.

In fact, Transylvania's rulers exerted a significant influence over religious issues. The creation of an independent state, a perception of intellectual and moral crisis, and the struggle against the arch-Catholic Habsburgs at first induced a spontaneous interest in Protestantism, and then led (as in the case of Péter Petrovics) to a deliberately pro-Protestant policy. The patience of John Szapolyai {1-733.} may have been superseded by the aggressiveness of György Fráter, but even the latter stopped short of resorting to any religious persecution. Many felt Fráter's wrath, notably Orbán Batthyány, Mihály Csáky, the Barcsai family, Gáspár Drágffy's widow, and several city councillors, but seldom to the point of losing their lives. (One who did was a Nagyvárad clergyman, burned at the stake for having slapped a woman who was kneeling before a religious statue.) Nor did subsequent rulers adopt a markedly different approach; a case in point is Stephen Báthori's artful intervention to isolate Romanians from the Reformation.

The rulers' influence was manifested more through force of example, buttressed by their great moral authority. In the early stages of the Reformation, the support of a local notable was sufficient to sustain a particular denomination. But the Reformation's youngest offshoot, Anti-Trinitarianism, could find security only when John Sigismund himself gave it his endorsement — and this despite the fact that Ferenc Dávid was head of the Hungarian Protestant Church in Transylvania and pastor of the flourishing town of Kolozsvár.

On the other hand, it would be misleading to assert that the last great waves of religious reform in Transylvania were propelled by individual caprice. The spread of Anti-Trinitarianism doubtless owed much to John Sigismund's keen interest in theology, but the young prince, with his questing spirit, was a child of the times and of Transylvania. The tactical shifts of an impulsive and wilful mother scarcely served as a sound political education. To be sure, those sudden shifts mirrored the profound dilemmas facing Transylvania. Hungarian society dreamed of unity and lived the reality of fragmentation; it felt itself part of Western Christianity, yet was forcibly distanced from that world; and it was both embraced and deserted by the rest of Europe. An awareness of these circumstances accompanied Hungarian statesmen throughout the 16th century. John Sigismund was born to be a king, and from {1-734.} an early age he was taught that he would have to assume responsibility for his country. He had to suffer through the disintegration of Hungary and the destruction of traditional values. From his Polish-Italian mother, he had inherited the intellectual freedom of the Renaissance, and from his father, a Turcophile policy that facilitated the foundation of Transylvania. Arguably, all this predisposed him to accept the innovative theology of Blandrata: that colourful Italian physician applied the same analytical tools to resolve some basic contradictions of Christian belief and to transform the Moslems — despised as pagans, and regarded as an unavoidable evil — into a fraternal people. Nowhere else in Europe did the Anti-Trinitarians find such an eminent patron. Much as the prince's personality reflected the fledgling state's society, so did the systematized form of Anti-Trinitarianism mirror a distinctively Transylvanian mentality.

The divergence between individual will and social forces became more apparent during the reign of Stephen Báthori. In his election-oath, Báthori, although a fervent Catholic, had promised freedom of worship to all recognized Christian denominations (that is, Catholics, Calvinists, Lutherans, and Anti-Trinitarians). However, the restoration of calm in Transylvania was hampered by the ceaseless spiritual ferment, and particularly by the bolder reformers, Ferenc Dávid and his followers.

In 1578, that famous bishop took another major step on the path of doctrinal revision: he denied that Jesus should be worshipped. He thereby put himself at odds with Blandrata, who was deeply apprehensive about the princely court's hostility to Anti-Trinitarianism. The ruler now gave free rein to his more impatient and rigid relative, the voivode Kristóf Báthori, but even the latter shrank from unleashing a bloody wave of religious persecution in Transylvania. The voivode invited one of Europe's most prominent Anti-Trinitarians, Fausto Socino, to persuade Dávid by theological argument of the error of his ways. When Socino admitted defeat {1-735.} and left the country, Kristóf Báthori had the Anti-Trinitarian bishop arrested and incarcerated at Déva castle. Dávid died in captivity on 15 November 1579, before it became clear that he was not guilty of the principal charge brought against him: for in Socino's report, which had been used by Blandrata to incriminate Dávid, the theses of one of the latter's disciples, Mathias Vehe-Glirius, a refugee from Germany, had been substituted for those of the bishop.

The denomination itself could not be outlawed, if only because it already encompassed a large proportion of Transylvania's urban middle class. However, official pressure led to its fragmentation. The moderate wing, led by Blandrata, became the Unitarian Church, which drew strong support in Kolozsvár and other Hungarian towns, as well as among the Székelys. The 'noble wing' of the denomination was largely eliminated in political struggles that multiplied towards the end of the century. Gáspár Bekes, the Anti-Trinitarians' principal patron after the death of John Sigismund, was allowed by Stephen Báthori to live out his days in Poland; János Gerendy was exiled in 1594 by Zsigmond Báthori; and Farkas Kornis was murdered in 1601 on the orders of Michael the Brave. The third faction, led by András Eőssy and Simon Péchi, followed Glirius's lead in rejecting the New Testament, and founded the Sabbatarian sect.

Thus the Anti-Trinitarians were finally reduced to play a secondary role in Transylvania's religious culture. Meanwhile, the Catholic Church, which had seemed fated to disappear, was saved through the efforts of Stephen Báthori. In 1579 — when there were no more than thirty Catholic priests in the whole country, and Kolozsvár was without one — Stephen instructed the diet to allow the Jesuits into Transylvania. The highly-educated Jesuits proceeded to establish a university-level college in Kolozsvár as well as lesser schools in Kolozsmonostor, Várad, and Gyulafehérvár. The first Jesuits in Transylvania all came from abroad, although there were among them Hungarians (notably István Szántó) who had {1-736.} studied in Rome; later, they were joined by local recruits. Prince Zsigmond's first father-confessor was the Hungarian Jesuit János Leleszi. By then, the majority of Transylvanians had converted to Protestantism, and they looked upon these elite troops of the Counter-Reformation with ill-concealed hatred. Apart from solid blocks in the Csík and Háromszék districts, the remaining Catholics lived in some dispersal. The prince realized that it would be senseless to provoke the hostility of the feudal estates. The Catholics retained the right to worship freely, but there was a delay until their Church hierarchy could be reestablished; the first new bishop, Demeter Napragi, was appointed by King Stephen's successor, Prince Zsigmond Báthori.

The Reformation reached ordinary people in a variety of ways. In so far as Transylvania had a feudal system, the political elite, acting on the principle of cuius regio, eius religio, should have imposed its choice of denomination on its subjects. However, the social structure of the principality had some uncommon aspects. The nobility, the Saxons, the Székelys, the non-German middle class in towns like Kolozsvár, and the peasant-citizens of the region east of the Tisza all enjoyed varying degrees of liberty. Thus the religious debates reached a rather wide circle of individuals and communities that had the right to independent choice. Although the small but growing number of literate people cannot be all attributed to these groups, the four hundred books that were published in Transylvania during the 16th century can provide some indication of their cultural interests.

It has been estimated that there were, in this period, between 50,000 and 100,000 books in the principality. Theological works accounted for 38 percent of this number, a rather high proportion compared to the European average, which was less than 30 percent. (It is indicative of the interest in religious reform that the most popular author was Philipp Melanchton.) Some 22 percent of the books were the works of classical authors, while those by contemporary {1-737.} humanists accounted for 24 percent. Classical literature was represented by Homer, Euripides, Titus Livius, Terence, and Virgil, philosophy by Aristotle, rhetoric by Cicero, and law by Justinian. (In Transylvania, unlike in the rest of Europe, the works of Aristotle were as popular as those of Plato.) Modernity was represented by Erasmus, Boccaccio, Ramus, and Justus Lipius. The religious debates and reforms coincided in time with the other great intellectual movement of the age, the Renaissance.

The early humanist circles at Várad and Gyulafehérvár had been but glimmers of light in the wholly medieval world of Transylvania, which, like the Partium, suffered from remoteness and backwardness. This situation was radically altered by the establishment of the principality. The royal court had been the main promoter of the Renaissance in Hungary; in the 16th century, this role was assumed principally by Gyulafehérvár. The other impetus to change came from the historic reverses suffered by Hungary. Political turmoil and social stress induced a growing interest in history; people wanted to understand how the Hungarian state could have collapsed, and to identify the factors that were responsible for their misfortune.

The beginnings of this historical quest mirrored the decades of slow and painful disintegration. The first three historians who were connected in some way to Transylvania all worked in a Habsburg environment. Miklós Oláh was in the Low Countries when he wrote his geography of Hungary. Antal Verancsics, who left behind an extensive but unfinished history of the events after Mohács, ended his days as Archbishop of Esztergom. György Szerémi was a 'senior' student at the University of Vienna when he worked on his famous Memoirs of Hungary's decline. Both Verancsics and Szerémi had served King John, the first as a diplomat, the latter as chaplain, and Oláh, as noted, was born in Transylvania.

In Habsburg Hungary, these historical investigations were carried forward by János Zsámboki (Sambucus) and reached a peak {1-738.} with Miklós Istvánffy. In Transylvania, the task was assumed by Ferenc Forgách, a prelate who had come from Habsburg Hungary to serve as chancellor; his monumental chronicle spans the period from 1540 to 1572. Forgách had once studied at Padua, as did his successor, Farkas Kovacsóczy, whose Párbeszéd Erdély közigazgatásáról (A Dialogue on the Administration of Transylvania) was the first Hungarian treatise in the field of political science.

Another alumnus of Padua at the chancellery, Pál Gyulay, chronicled Stephen Báthori's Russian campaign of 1580. István Szamosközy, who had a similar background, was a pioneer of analytical and objective historiography; his history of the period around the turn of the 17th century has lost none of its value.

Even Stephen Báthori dabbled in history-writing, and his memoir of the castle-wars in the 1560s remains an important source. It was he who invited the Italian Gian Michele Bruto (Brutus) to write a sequel to Bonfini's great historical treatise; the resulting work represented a quasi-official endorsement of the emerging cult of King Matthias. Also deserving of note is János Baranyai Decsi (Czimor), the chronicler of Zsigmond Báthori's early military campaigns.

In keeping with humanistic traditions, these court historiographers deliberately adopted Latin, the cultural lingua franca of the age. That might have seemed a retrograde choice at a time when the Reformation was inspiring a growing body of work in Hungarian, and particularly when Hungarian was being actively promoted at the expense of Latin as Transylvania's language of administration. The latter policy was inspired by the Hungarians' domination of political life, their numerical superiority in Transylvania, and the aforementioned linguistic revolution induced by the Reformation. Hungarian became the exclusive language of administration, official correspondence, judicial proceedings, and, in 1565, of codification. In this respect, too, the principality stole a march on Habsburg Hungary, where the sovereign's German-French-{1-739.} Spanish-Italian court was scarcely disposed to give official recognition to Hungarian, and where the Latin-rooted Catholic Church retained far greater influence.

The contrast between the radiant optimism of Renaissance art and the sombre pessimism — or, at best, sharply critical outlook — of Transylvania's historiographers was even more striking. In this case, the historians were in tune with the Protestant reformers, whose passionate tracts reflected a similar bitterness, sense of crisis, and quest for answers.

It took exceptional talent to reconcile the internal contradictions of intellectual and literary life. One who possessed it was Bálint Balassi, whose poetry encompassed both the joyful optimism of the Renaissance and desperate debates with God. Balassi belonged to Habsburg Hungary, and his stay in Transylvania was somewhat accidental: taken prisoner at the battle of Kerelőszentpál, he was saved from execution or imprisonment by the normally severe Báthori, who received him at his court.

Balassi was the first truly great poet to write in Hungarian. Others, more closely connected to Transylvania, contributed to the emergence of literary prose in that language. The work of Gáspár Heltai (Chronica, Fabulák, Bible translations) has already been noted in the account of Kolozsvár. Also worthy of note are Gábor Pesti, the translator of Aesop's works and the New Testament, and Gábor Mindszenti, a rather mysterious figure who wrote an account, in lyrical Hungarian, of the death of King John I.

The government actively helped to develop the network of schools. The old Catholic schools gradually disappeared, making way for Lutheran and Calvinist colleges that over time earned great renown. Such Protestant schools were founded at Debrecen in 1536, at Brassó in 1543 (the Studium Coronense, founded by Honterus on the site of the earlier Catholic school), and, during the reign of Isabella and John Sigismund, at Kolozsvár, Marosvásárhely, Gyulafehérvár, Nagyenyed, and Székelyudvarhely. {1-740.} In 1560, the school at Gyulafehérvár was upgraded to a college, and some time later the former Franciscans' school in Kolozsvár was converted by Anti-Trinitarians into their principal educational institution. Kolozsvár was also the site of Transylvania's first university, founded by Stephen Báthori; by 1583, this academy had a faculty headed by four full professors, 130 students, and a library of several thousand volumes.

With regard to changes in the lifestyle of the ruling elite and urban dwellers, mention has already been made of the building boom that materialized in the mid-1500s. New castles, manors, and other dwellings appeared all over the principality, with a profusion of interior furnishings designed for comfort and convenience. These trends reflected the popularization of Renaissance style.

The transformation had its origins in the time of John Szapolyai and György Fráter. An Italian fundator (engineer), Domenico da Bologna, restored Buda's fortifications in 1536 and went on to build a fortress at Szamosújvár. Fráter's castle at Alvinc was a fine example of 16th century Lombard architecture. Over a period of decades, the efforts of successive rulers turned the princely residence at Gyulafehérvár into a magnificent Renaissance palace that, alas, has not survived. (Kolozsvár's stonecarvers honed their skills on the project.)

The home of the Bethlen family at Keresd stood out among the great castle building operations at the mid-century with its stylistic excellence. The arcuated porticoes and the old tower are a harmonious blend of stone and wood, a combination that is typical of the Renaissance in Transylvania. The castle at Szentbenedek, constructed around 1593, displays a riotously rich ornamentation that betrays its Italian inspiration. Kolozsvár's Academy, destroyed in 1603, had been designed by King Stephen's Italian chief architect; a palace of classical elegance, its quadrangle was enclosed by late Renaissance arcades.

{1-741.} As in the case of earlier innovations, this mature, late Renaissance style appeared first in military constructions. Although circumstances required that Várad's new fortifications be built of earth, their design (by Ottavio Baldigara) accurately reflects the period's style of defensive architecture. The structure, laid out in the shape of a symmetrical pentagon, with 'Italianate bastions', would stand out as the strongest fortress of the principality. Some existing edifices of uneven shape were remodelled by Italian architects into symmetrical castles, pentagonal at Várad and Szatmár, and square-shaped at Fogaras.

The fine arts, in contrast, seemed to stagnate. The goldsmiths of Kolozsvár and the Szászföld maintained their high standards, but there is no evidence of outstanding paintings or sculptures (apart from the finely-carved decoration on Renaissance buildings). Many works of art were destroyed in the ensuing wars, but there is an additional reason for their paucity: the Reformation banned pictures and sculptures from places of worship. The period of civil war dampened interest in the arts, and the princely court could fill only part of the gap in demand. Transylvania's greatest cultural figure in the 16th century, the lutist-composer Bálint Bakfark (Valentin Greff?), spent only a short time at King John's court before heading west to find new patrons.

The implantation of the Italian Renaissance owed much to the influence of Gyulafehérvár. Influential Italians were always present at the courts of Isabella (herself half-Italian) and her successors; the most noteworthy were Doctor Blandrata-Biandrata, Gian Michele Bruto, and Antonio Possevino. The Báthori family, notably King Stephen, Prince Zsigmond, and Cardinal András held Italian art in high esteem. The celebration of Zsigmond's coming of age was conducted in Italian style, with music performed by Italians.

As noted, Stephen Báthori's cultural patronage extended to many areas, notably the foundation of a university, construction projects, and support for historiographers. Thanks to foreigners, his {1-742.} quintessentially Hungarian court was exposed to the wonders of the Renaissance. During the reign of Zsigmond Báthori, the style of the court became overwhelmingly Italian: Giambattista Mosto led an orchestra of twenty Italian musicians, the Tuscan Simone Genga was chief architect, and the monarch's favourite painter was Niccolò Greco. There were also Italian actors, jesters, cooks, gardeners, and fencing-masters. Zsigmond's successor, the Cardinal-Prince András, was equally enamoured of Italians and their art.

The court at Gyulafehérvár was held in high regard by cultured Europeans. The welcome extended to Anti-Trinitarians contributed greatly to its fame. In Venice, the composer Girolamo Diruta dedicated his work Il Transilvano to Zsigmond Báthori. And, as noted, Transylvanians who had studied in Padua held important positions in the government.

All this did not mean that Renaissance lifestyle and culture were widely disseminated in Transylvanian society. The new style was adopted by some of the wealthier burghers and more cosmopolitan nobles, but a far greater number of people felt drawn to the sober spirit of the Reformation. Many in the ruling elite were decidedly hostile to the influential Italians milling around the court, to their foreign tastes and comportment. This antagonism was not the least of the problems with which Stephen Báthori's successors would have to contend.

If aristocrats, nobles, and Saxons, had reservations about Renaissance culture, then the puritanical citizens of the market towns, the increasingly impoverished Székelys, and, above all, the villeins felt wholly estranged from the 'eccentricities' of the court. Thus popular culture did not undergo fundamental change in the course of the 16th century; in this respect, the Middle Ages in Transylvania lasted well into the 17th century.
 

Kryvonis

Цензор
Zsigmond Báthori, Michael the Brave, and Giorgio Basta
http://mek.niif.hu/03400/03407/html/118.html
No one in Hungary since King Matthias had managed to consolidate central power as effectively as did Transylvania's rulers. This fact goes a long way toward explaining how that small state, threatened from two directions, could survive a succession of crises; and how a Hungarian social entity could make its culture flourish again and remain an actor on the international stage.

There was only one flaw in this generally positive record: the excessive concentration of power in the hands of the ruling prince. With their jurisdiction ill-defined, high state officials were not so much decision-makers as advisers to the prince and agents of his will. Such subservience depended on the presence of a capable and determined ruler; a weakening of the latter's authority could have potentially disastrous consequences.

Between 1581 and 1586, the government of Transylvania was firmly in the hands of Stephen Báthori, King of Poland. The aristocrats who acceded to power after his death were no better than second-rate civil servants. János Ghiczy, who was appointed governor in 1585, found himself at odds with Zsigmond Báthori's ambitious relatives. Led by István Bocskai, the latter quarrelled constantly with officials of the Kovacsóczy chancellery, people who had acquired a humanistic outlook in Padua. The feudal estates, after thirty years of obedient quiescence, realized that this discord at the apex of power could serve their particular interests. When the diet was convened in October 1588 to enthrone the 16-year-old Zsigmond Báthori, it dug in its heels and demanded that the Jesuits be expelled. Young Zsigmond was a fervid Catholic, and his father- {1-744.} confessor was the Spanish Jesuit Alfonso Carillo. He rejected the demand, whereupon the diet dispersed without having accomplished its appointed task.

A tug-of-war followed between the prince and the emboldened feudal estates. Zsigmond Báthori and his chancellery had little leverage at their disposal: other members of the Báthori family controlled the principal crown estates, and both Boldizsár Báthori and the younger István Báthori, captains respectively of Várad and Fogaras, were jealous of their cousin's power. When the diet reconvened in December 1588, the prince was compelled to ban the Jesuits in exchange for recognition of his majority. The aging Ghiczy resigned and died soon afterwards.

The victory of the feudal estates spurred the prince's power-hungry relatives into action. In 1590, the oldest of them, Boldizsár Báthori, began to forge links with opposition forces led by the Kendi family. Successive diets whittled away at the powers of the ruling prince. A bill, enacted in November 1591, prescribed that on issues of national importance, the prince had to follow the rulings of his council. Smelling danger, the chancellery tried to retaliate; it proposed to Zsigmond that it mediate a reconciliation with Boldizsár, or, alternatively, arrange the latter's assassination. By coming forward with a proposal rather than a fait accompli, the chancellery's officials revealed their major weakness: they were incapable of taking initiatives. Nor did the prince's reaction bode well for the future: frightened by the proposal (and allegedly on Carillo's advice), he revealed the plan to Boldizsár. The latter promptly arranged for the murder of two chancellery officials, Pál Gyulay, the prince's scholarly personal secretary, and János Gálfi, Zsigmond's onetime tutor and manager of Stephen Báthori's 'election' in 1581. The prince remained silent.

Following these events, which all occurred in the autumn of 1592, Chancellor Kovacsóczy lost confidence in his ruler and made overtures to the opposition. He was married to Sándor Kendi's {1-745.} daughter, whose sister had just been wed by Boldizsár Báthori. Thus the feudal estates, the chancellery, and the core of the Báthori family combined forces against the prince.

However, Zsigmond Báthori had some potential supporters. Ignoring the last wish of King Stephen, the Polish diet had elected as king not his nephew but the Swedish monarch Sigismund III. When the Habsburgs tried to impose their rule over Poland, the late king's Transylvanian troops helped the Poles to repel this threat, then headed back to Transylvania. There they were garrisoned in frontier fortresses, and their commanders naturally established close relations with the castellans and other local aristocrats. The most important of these was the prince's uncle, István Bocskai. When young Zsigmond turned to Bocskai for help, the latter was ready to seize the opportunity.

The changes that came in 1593 confirmed Stephen Báthori's wisdom in treating the Ottomans with great circumspection. After twenty-five years of relative peace, the Ottoman Empire went once again on the offensive in Hungary. Emperor Rudolph received promises of assistance not only from his German lands but also from Spain, Venice, and the Pope.

The 21-year-old, Jesuit-educated Zsigmond Báthori saw a ray of hope: perhaps he could participate in the expulsion of the Ottomans and realize the goals that Hungarians had dreamt of for fifty years. He won the enthusiastic support of soldiers who had participated in Stephen Báthori's victorious battles and of those who had knowledge of the great king's anti-Ottoman schemes. Zsigmond convoked the Transylvanian diet, which duly approved his proposal to prepare for war, but only on conditions that further limited the prince's powers. Thus in the fall of 1593, a new tax (kalongyapénz) was imposed; the revenues were to be handled by the treasurer of the feudal estates, who was none other than Gábor Kendi. The following spring, the military units were kept separate from the prince's army.

{1-746.} Somewhat unexpectedly, the Christian armies in Hungary earned a series of victories over the Ottomans in late 1593 and early 1594. Zsigmond Báthori's enthusiasm grew by leaps and bounds. Father Carillo conveyed alliance proposals, first to Rome, then to Rudolph's court at Prague, and found a ready welcome in both places. The Pope promptly dispatched a nuncio to Transylvania, and the pact was sealed at Gyulafehérvár in February 1594. Transylvania, announced Zsigmond, would adhere to the Holy League. A few weeks later, the governor (bán) of Lugos, György Palatics, launched an assault on the Turkish vilayet of Temes.

This bold stroke was rather deceptive, for it was executed on a unilateral decision of the prince and lacked the backing of the diet and the feudal estates. Chancellor Kovacsóczy remained wedded to the traditional, Turkish-oriented policy, as did most of Transylvania' aristocrats, who were unable to forget the events of the 1550s. Their reservations found justification in the fact that the Habsburgs, despite all the promises of help, went to war with insufficient forces. Contributions came only from the German Empire, then in a phase of disintegration, from a papacy weakened by the Reformation, and from the Republic of Venice. Other European countries remained neutral, and the chancellor of neighbouring Poland, Jan Zamoyski, preferred to nurture cordial relations with the Sublime Porte.

Despite the early military successes in Hungary, the majority of delegates to the diet that convened on 12 May 1594 at Torda remained opposed to the war. Ignoring the advice of Bocskai and other military leaders, the diet rejected the prince's proposal, and the latter was prevented by the 1591 law from acting independently. The diet named two opposition figures, Boldizsár Báthori and János Gerendy, to command and manage the finances of the feudal estates' army set up in February. Left to his own devices, Governor Palatics suffered a defeat at the hands of the Ottomans, and the local Serbs who had rallied to him lost their faith in Transylvania.

{1-747.} Meanwhile, in Habsburg Hungary, the Grand Vizier Sinan Pasha led a successful counter-attack against the Christians' armies. What's more, Tartar raiders reappeared on the Great Plain and the borders of Transylvania. Bocskai, who had been promoted to the captaincy of Várad, had to rush to the aid of Ferenc Geszty's beleaguered garrison at Déva. When, on 1 July, at Gyulafehérvár, Zsigmond tried once again to obtain the support of the diet, the opposition put on a show of armed force and rammed through a resolution to stay out of the war.

The prince momentarily gave up. After declaring that he would abdicate and hand over power to Boldizsár Báthori, he headed for the Hungarian border. Stunned by this unexpected turn of events, his opponents spent weeks debating how to reorganize Transylvania's government. They seemed oblivious to the fact that while the prince had departed, the pro-war faction continued to exist.

Zsigmond Báthori did not leave the principality, but halted in Kővár. As soon the Tartar threat waned, Bocskai, Geszty, and the captain of Huszt, Gáspár Kornis, hurried to his side and persuaded him to change his mind. At the end of July, the prince issued a proclamation that he would return. The Kendi brothers, Boldizsár Báthori, and the chancellery's officials kowtowed and saw no reason to stay away from the meeting of the diet called for August 20. The Prince entered Kolozsvár at the head of Bocskai's troops and forced the diet to declare war on the Ottomans. Urged on by his officers, Zsigmond proceeded on 28 August to have the opposition leaders arrested. Sándor Kendi and his younger brother, Gábor, were beheaded along with three other councillors. The imprisoned Boldizsár Báthori, Farkas Kovacsóczy, and Ferenc Kendi were garrotted on 11 September.

The war-party now stood unopposed, and the confiscated wealth of the late dissenters could be applied to the needs of the army. The autumn was too short to launch a major military campaign, {1-748.} and a raid on Facset, in the Temesköz, ended badly. However, Bocskai travelled to the Prague court and there, on 28 January 1595, a treaty of alliance was signed between Transylvania and the Habsburg Empire; this was the first occasion that the Habsburgs recognized Báthori's title of prince (princeps). A second agreement, signed in March, sealed the betrothal of Archduchess Maria Christierna to Prince Zsigmond.

Soon afterwards, the Transylvanian army launched a two-pronged offensive. Between June and October, forces commanded by the governor of Karánsebes, György Borbély, reoccupied Tótvárad, Facset, Solymos, Lippa, Arad, Világos, Borosjenő, and all the forts in the area. The prince himself led the bulk of the army southward to drive the Ottomans from Wallachia.

Since October 1593, that Romanian principality had been ruled by the voivode Michael, who later came to be known as Michael the Brave (in Romanian, Mihai Viteazul). Wallachia had been for decades a vassal state of the Porte. Its voivodes acted essentially as proconsuls for the Ottomans; far from being able to confront the latter, they were obliged to provide military assistance. The shift in Transylvanian policy created conditions similar to those before 1526: Hungarian, or, more precisely, Transylvanian support could help to counteract the power of the sultan. Moreover, unlike most of his predecessors, the voivode Michael was prepared to take bold action. Around the middle of 1594, he concluded a secret pact with Zsigmond Báthori. In November, assisted by Székely soldiers, Michael turned on the Ottomans, attacking their strongholds along the Danube from Vidin to Brăila. Moldavia's voivode, Aron Tiranul, promptly joined the Transylvanian alliance and attacked the Ottomans in the Danube Delta.

By the end of 1594, Grand Vizier Sinan had largely succeeded in stabilizing the Hungarian front. The following summer, he had to set off on another mission. Istanbul relied heavily on Wallachia for its food supply, and Michael's rebellion had brought it close to famine. Sinan marched off at the head of a 40,000-strong army to {1-749.} restore order in the Romanian principalities. Meanwhile, first Wallachia (on May 20), then Moldavia (on July 3) had acknowledged the suzerainty of Prince Zsigmond, who was therefore obligated to protect his new vassals. Voivode Michael disposed of no more than 17,000 troops, including a strong Székely contingent. On 23 August, at Călugăreni, he managed to halt Sinan Pasha's advance, but superior numbers soon forced him to withdraw into the Carpathians, with his army reduced to 8,000 men.

At summer's end, Zsigmond Báthori intensified his preparations for war. He had recently wed Maria Christierna, but it appears that the wedding night turned into a fiasco, prompting the broken-hearted prince to seek solace in military glory. The prince's own army, the feudal estates' units, and the detachments sent by the Habsburgs and the new voivode of Moldavia, Ştefan Răzvan, added up to only 16,000 soldiers. Zsigmond therefore called on the Székelys, who had been driven into servitude some twenty-five years earlier. Some 15,000 Székelys assembled at the military encampment near Feketehalom and, on September 15, the prince gave in to their demand that he restore their liberties. Báthori must have felt vindicated in making this risky concession when, a few days after the formal document was issued, an additional 8,000 Székelys arrived at the camp. The commander-in-chief, Bocskai, soon issued an order to march, and in October an army of close to 40,000 men crossed the border near Brassó to link up with Voivode Michael. On October 18, they recaptured Tîrgovişte from the Ottomans. Two days later, Sinan Pasha pulled out of Bucharest, but Bocskai and Michael caught up with his retreating army at Giurgiu, on the Danube. The main Turkish force managed to cross the river, but the garrison and the rear-guard units were slaughtered. By October 29, Wallachia was once again free of the Ottomans.

The war took a favourable turn in Hungary as well, for Christian forces recaptured Visegrád, Vác, and Esztergom. Zsigmond, however, could not have been wholly satisfied with the fruits of victory. As a reward for Michael's military contribution, he {1-750.} had to release the Wallachian voivode from vassalage. As for Moldavia's ruler, when Stephen returned home from the battle of Giurgiu, he was murdered on orders of a rival, the Polish-backed Ieremia Movilă, and the latter took over as voivode.

Zsigmond faced a bigger problem at home, and one for which he was largely responsible. The liberation of the Székelys clashed with the interests of Transylvanian nobles (who thereby lost many villeins) and ran counter to the ineluctable disintegration of traditional Székely society. Perhaps the prince never had any intention of making the change permanent; in any case, after perfunctory talks, he rescinded the decree in early 1596.

Having given their blood for freedom, the Székelys were embittered by the prince's volte-face and girded for an 'offensive'. Zsigmond and his main adviser, Bocskai, had anticipated this reaction and, just before Lent 1596, they dispatched troops to the Székelyföld. The revolt was nipped in the bud, and with such appalling cruelty — including impalement, hanging, and mutilation — that ordinary Székelys developed an abiding hatred for the prince and the entire Báthori dynasty. No longer could Zsigmond count on them to fight the Ottomans; his attempt in early summer to recapture Temesvár ended in failure.

That fall, the Christian armies suffered a series of major defeats in Habsburg Hungary. The earlier setbacks and the famine in Istanbul had spurred into action the new sultan, Mohammed III, who personally led an army into Hungary. On 13 October, the mercenary garrison of Eger ignored the protests of the castellan, Pál Nyáry, and surrendered that key stronghold. A relief force of Habsburg and Transylvanian troops arrived with some delay, only to be defeated at Mezőkeresztes in a bitter battle that lasted four days, from October 23 to 26. A disillusioned Zsigmond repaired back to Transylvania, apprehending perhaps that henceforth the war would turn into a costly stalemate. Accompanied by Bocskai, he travelled to Prague in January 1597 for talks with the court. Zsigmond raised the possibility of his abdication, but the court had {1-751.} not given up hope of military victory and tried to dissuade the prince. In the event, the year brought little cause for optimism; a Transylvanian offensive in the Temesköz was once again repulsed, and a military stalemate marked the front in Transdanubia.

Zsigmond's irrevocable decision to abdicate was conveyed to Prague by Father Carillo, and an agreement was concluded on 23 December. Emperor Rudolph assented to the prince's divorce from Maria Christierna, granted him an annuity as well as the duchies of Oppeln and Ratibor, and promised to obtain for Zsigmond a cardinal's hat.

In April 1598, the emperor's commissioners — István Szuhay, Miklós Istvánffy, and Bartholomeus Pezzen — took charge of Transylvania and the Partium. István Bocskai had the principality's soldiers swear allegiance to the emperor, and Zsigmond Báthori set off for Silesia.

As in 1551, the transfer of power did not go smoothly. Military reverses had rekindled the pro-Turkish tendency in Transylvania, and the new chancellor, István Jósika, adopted this orientation. His intrigues were exposed, and he was put under arrest, but the leading proponent of war, Bocskai, was dismissed from his post of army commander.

Offended by this demotion, Bocskai urged his onetime ruler to return to Transylvania. Zsigmond was as unhappy with his status at Oppeln and Ratibor as Isabella had been in the 1550s. Responding to Bocskai's entreaties, he set off in total secrecy and reached Kolozsvár on 20 August 1598. Bocskai was reinstated as army commander, replacing Gáspár Kornis; Chancellor Jósika was executed; and the imperial commissioners were sent home. Transylvania was once again ruled by Zsigmond Báthori.

The Prague court refused to ratify this change, and, in the autumn of 1598, the Ottomans laid siege to Várad, the gate to Transylvania. The fortress still had its imperial garrison, which Bocskai reinforced with some Transylvanian units. After a protracted struggle, the defenders, who were under the command of {1-752.} Pál Nyáry (of Eger fame), drove off the Ottomans. Paradoxically, Transylvania had been preserved from the Ottomans by another hostile power, but that did not alter the fact that the principality was caught between two millstones. Dire necessity drove Báthori to parley with the Ottomans, but when this failed, he was persuaded by Father Carillo to seek a rapprochement with the Poles. Chancellor Zamoyski responded readily to the overture. The agreement, sealed on 17 March 1599, provided for Zsigmond to abdicate (for the third time!) and hand over power to his cousin, Cardinal András Báthori, freshly arrived from Poland.

Transylvania thus fell into Poland's sphere of influence. This shift carried one clear benefit: both Cracow and its ally, Moldavia's voivode Ieremia Movilă, interceded for András Báthori in Istanbul. However, this transfer of power was no more trouble-free than the preceding one. Bocskai withdrew to his domain in the region east of the Tisza and proceeded to assemble a new army. Emperor Rudolph armed an expeditionary force, commanded by Giorgio Basta, to bring Transylvania back to the fold. Both were beaten to the punch by Wallachia's Voivode Michael, who, on 5 October 1599, marched on the principality.

Michael the Brave had good reason to act promptly. He had fought bravely against the Ottomans, and although, in 1598, he signed a treaty of peace with the latter, both sides knew that the issue was far from settled. When Transylvania fell under the influence of Poland, which preserved normal relations with the Porte, a hostile ring closed around Wallachia. Only the Habsburgs were prepared to ally themselves with voivode Michael. The treaty, signed in Prague on 9 June 1598, made Wallachia a vassal state; in exchange, the emperor undertook to cover the cost of providing five thousand mercenaries to the Romanian principality. The voivode, as befits a good general, wanted to secure a land link to his ally. With Emperor Rudolph's assent, he launched an attack on Transylvania.

{1-753.} Many Székelys rallied to Michael, and his army had grown to over 20,000 men when, on 28 October 1599, he engaged the forces of Gáspár Kornis, András Báthori's military commander, at the village of Sellenberk, near Szeben. The battle ended in Michael's favour. On November 3, the cardinal-prince, on his way to safe haven in Poland, was killed in the Székelyföld.

Voivode Michael marched into Gyulafehérvár on November 1. The Transylvanian diet, which convened there at the end of the month, dutifully bowed to the conqueror and acknowledged him as imperial governor. This was the first time that the state of Transylvania had a Romanian ruler. Wallachian boyars were given functions — rather ill-defined — in the government. The bán Mihalcea acted as governor when Michael had to be absent from the country. For a time, András Báthori's chancellor, Bishop Demeter Napragi, remained at his post; when he resigned, Michael did not name a successor but left matters in the hands of the secretary, János Jacobinus. At the same time, Michael gave freer rein to his Wallachian chancellor, the logofet Teodosie. The important post of court-marshal was assigned to a boyar, Stoica, who thereby gained influence over the administration of state finances. The Transylvanian army's command was held at first by István Csáky, then, after he changed sides, by András Barcsai. The Székely troops, and, of course, the Romanian ones belonged to separate command. The administration of each district in the counties and seats was placed under the supervision of a Romanian captain. The Greek Orthodox denomination was given official recognition, a status withdrawn from the Calvinists and Unitarians, and Orthodox priests were taken out of the ranks of villeins. Villages were ordered to allow Romanian shepherds to graze their flocks on fallow land.

On the other hand, there is no evidence that Michael wanted Transylvania's Romanians to play a political role. Indeed, while he brought some of his Wallachian aides to Transylvania, he also invited {1-754.} some Székelys and other Transylvanian Hungarians to assist in the administration of Wallachia, where he wished to transplant Transylvania's far more advanced feudal system. Initially, Michael made an effort in Transylvania to win over the traditional feudal estates. Several leading figures, political and military, were drawn to his court: Csáky, Barcsai, Napragi, and even Gáspár Kornis, Farkas Kornis, and Mózes Székely. The voivode consulted the diet, which met three times (including the initial session at Gyulafehérvár) over the short lifespan of his rule. The Székelys, having recovered their liberties, rewarded Michael with their loyalty; and he had such faith in them that he did not bother to appoint Romanian captains for their districts.

Yet Michael failed to entrench his rule. The majority of Hungarian nobles were alienated by his early concessions to the Székelys, and for two reasons. One was that they suffered material losses as a result of the liberation of Székely villeins. The other was that the Székelys, giving vent to their pent-up resentment, seized the opportunity to take bloody revenge — not sparing even women and children — on all those implicated in their suppression in 1596.

The hostility to Michael was also fed by hefty tax increases. The basic state tax, which had stood at 3 forints per household for decades, shot up to 16 forints by late 1600; and towns were obliged to make loans to the state. The money was needed mainly to cover military expenses: as mistrust turned to mounting hostility, the voivode could only sustain his rule by the threat of force. Financial support from the emperor ceased as soon as it became clear that Michael had no intention of allowing Transylvania to be controlled by Prague, and when he laid claim to the Partium, which had passed under Habsburg rule. The mercenaries cost Michael close to 100,000 forints a month, and neither Wallachia nor Transylvania could generate sufficient revenues. To forestall collapse, Michael launched in May 1600 a surprise attack on Moldavia and expelled the pro-Polish voivode, Ieremia Movilă. But the booty from that impoverished country could delay the crises for {1-755.} only a few weeks; by the end of the summer, most of the victorious troops had to resort to looting to sustain themselves. The peasants, Hungarian and Romanian alike, tried to resist, and thereby incurred even more vicious reprisals — the most notorious of which was the bloodbath perpetrated on 6 August 1600 at Bánffyhunyad. The outrages incited Transylvanian nobles to mount a counter-action, and the leader of the resistance movement, István Csáky, turned for help to Giorgio Basta.

A Habsburg army entered Transylvania and, aided by the local rebels, defeated Michael's forces in a battle at Miriszló on 18 September 1600. The majority of Székelys had remained loyal to Michael and, indeed, accounted for the larger part of his army, but others had changed sides and joined Basta. Mihály fled to Wallachia, only to face a revolt of the boyars, who, with Turkish and Polish support, had invited Simion Movilă to be their new voivode. On 15 November, Michael suffered another defeat in a battle by the Argeş River. Forced once again to flee, he reached the imperial court at Prague on 12 January 1601.

Meanwhile, in late October 1600, Transylvania's three 'nations' had sworn allegiance to Emperor Rudolph. Basta promptly revoked the act that had restored Székely liberties and exiled István Bocskai, whose wealth and independence made him dangerous. Like Michael, the distinguished general sought refuge in Prague, but he soon retired in disgust to his domain in Bihar county.

Now it was the turn of General Basta's ill-paid mercenaries to torment Transylvania's people. Their depredations, which spread to the edge of the Great Plain, acquired appalling proportions. Among the Christians, the most brutal were the hajdú troops, mostly uprooted peasants who applied to their former fellows the cruelty that they had suffered and learned from the soldiers. On the Turkish side, the worst atrocities were perpetrated by the Tartars and other soldiers of fortune. Observing the meaningless bloodbath, and counting on the mutual exhaustion of the protagonists, Chancellor {1-756.} Jan Zamoyski tried to draw Transylvania back into Poland's sphere of influence. Zsigmond Báthori was ready and willing to serve this end, and the feudal estates followed István Csáky's advice to invite the return of their onetime prince. Basta and his troops left Transylvania without a fight, and, in February 1601, Zsigmond reclaimed the princely throne.

However, Prague was not ready to give up. Basta's army was re-organized, and the former voivode Michael was assigned to help. On 3 August, at Goroszló, Báthori suffered defeat and was put to flight. Two weeks later, Michael was murdered by Walloon officers of Basta's army. Transylvania fell once again into Habsburg hands, and the conquerors wrought death and devastation. An eyewitness, István Szamosközy (who also used the name Pál Enyedi), recorded that 'the peasantry sought refuge deep in the woods, the hills, the mountains, where they suffered great deprivation. But even the forests could not offer adequate hiding place; they were hunted down, tormented, branded with red-hot irons, ropes were tightened around their heads until the eyes popped out, many were hung by their hair and burned to death, children were burned in front of their mothers, and I will not detail what atrocities they perpetrated upon the women.'[15] Nor were aristocrats spared in the manhunt; one of the victims was Gáspár Kornis.

A ray of hope pierced through the darkness of despair when the persistent Zsigmond Báthori made a fourth attempt to regain control of Transylvania, this time with the help of Turkish and Tartar troops. Basta once again withdrew without a fight, his troops carrying on with the pillage as they left the country. They left behind Tartar marauders and the plague. Zsigmond was appalled at the consequences of his latest initiative. A few months later, he suffered a breakdown and departed from his devastated country, never to return. He died in exile in Prague, in 1613.

The news of Zsigmond's departure prompted Basta to change course again. The beleaguered Transylvanians marshalled an army, {1-757.} but it was soundly defeated at Tövis on 2 July 1602. The looting and killing that followed were now explicitly construed as reprisals, and the conquerors, for good measure, began to persecute Protestants. The feudal estates made one last attempt to defy the odds. Mózes Székely was a general who had once served Stephen Báthori and who had distinguished himself in recent battles. In April 1603, he called upon the assistance of Turkish and Tartar auxiliaries to launch a revolt against the emperor. Basta's army was routed, and their commander was trapped in besieged Szamosújvár. On May 8, Mózes Székely assumed the title of prince.

But the pendulum swung back, perhaps even more quickly than on earlier occasions. The depredations of the Tartars had utterly demoralized the peasantry. The Székelys, for their part, refused to back a man who claimed to be a successor to the Báthori dynasty. That spring, Wallachia's new voivode, Radul (Radu Şerban) had gone to war against the Ottomans; to protect his rear, he launched an attack on Transylvania. Most of the Székelys rallied to Radul, and on 17 July, near Brassó, Mózes Székely lost the battle, and his life.

Basta returned, and the emperor's authority was firmly reimposed, but Transylvania was being bled white. The population, already dispossessed, was decimated by epidemics and famine. Food and draught animals became exceedingly scarce. When Basta left Transylvania in early 1604, he could be confident that no one had the strength left to rebel.
 

Kryvonis

Цензор
Bocskai's Insurrection and the Rebirth of the Transylvanian State
http://mek.niif.hu/03400/03407/html/119.html
While Transylvania agonized, the pointless bloodletting dragged on in Hungary. The imperial coffers in Prague stood empty, and few were willing to help with loans. Rudolph's government resorted to arresting the wealthiest Hungarian aristocrats, on {1-758.} fabricated charges, in order to confiscate their property and thereby raise money. The principal executor of this sordid stratagem was a man not unfamiliar with Transylvania, István Szuhay. The most famous of his victims was István Illésházy. Meanwhile, the official persecution of Protestants spread to Hungary, which, like Transylvania, suffered the depredations of mercenary soldiers and of the Ottomans. The public's trust in the Habsburgs was shaken not only in Transylvania but also, for the first time, in royal Hungary.

The arrogance of imperial officials and officers and the dissatisfaction and fear that suffused the feudal estates combined to make the situation explosive. The military governor of Upper Hungary, General Giacomo Barbiano, Count of Belgioioso, was informed by a turncoat that István Bocskai, who had withdrawn to private life years earlier, entertained contacts with Gábor Bethlen, the leader of the 'exiles' — a group of nobles from Transylvania and the Partium who had sought refuge with the Ottomans. In early October 1604, Barbiano personally led an operation to seize Bocskai. The aristocrat faced the alternatives of losing his possessions, or resisting. He chose to fight, and was favoured by a lucky circumstance: Barbiano's hajdú troops, men who were believed to fear neither God nor man and to be interested only in money and looting, were also Protestants, and the evidence of religious persecution turned them against the emperor. On the night of October 15, the hajdús, stationed near Álmosd, in Bihar county, revolted, and with Bocskai's help they routed the general's advance guard. Bocskai's forces numbered no more than 4,000, while Barbiano still disposed of some 8,000 soldiers, but after tarrying for a few days in nearby Várad, the Habsburg general ordered a withdrawal to Kassa. However, the town gates were shut in their face, whereupon most of Barbiano's soldiers deserted, leaving the general with a bare fifty men.

On 11 November, Bocskai and his hajdú force made ceremonial entry into Kassa. They were greeted by Gábor Bethlen, who {1-759.} had arrived a few days earlier bearing a sword of honour from Ahmed I as well as the sultan's decree naming Bocskai Prince of Transylvania. The first Turkish-Tartar reinforcements arrived soon afterwards.

Giorgio Basta, who had become imperial governor for the whole of Hungary, cut short his military operations against the Ottomans in the Esztergom district and moved against the insurgents. His force prevailed in the battles at Osgyán and Edelény but failed to take Kassa, and in mid-December he was compelled to order a withdrawal. The garrisons of all fortresses in the region east of the Tisza except Nagyvárad turned against the emperor and rallied to Bocskai.

Between April and June 1605, the highly mobile hajdú regiments — aided by Turkish and Tartar cavalry — overran most of royal Hungary. Led by Illésházy, many Hungarian aristocrats and nobles joined Bocskai with some enthusiasm; the others were driven by necessity to submit to him. Even Transdanubia was swept clear of German and Italian mercenaries. By the end of June, the front-line units of Gergely Némethy had laid siege to Sopron, but they withdrew at the approach of a large imperial army. After a short respite, the Hungarians returned to the attack. Némethy fought and won a battle on September 27–28 near Szombathely, then sent raiders into Austrian provinces and as far as the outskirts of Vienna. By this time, Bocskai disposed of more than 40,000 soldiers.

The imperial court was acutely short of cash; its last sources of credit, two Bohemian banks, had just declared bankruptcy. With great difficulty, it assembled its forces and, in late November, launched a counter-offensive that proved comparatively successful. Led by Count Tilly (who would earn fame, or rather notoriety in the Thirty Years' War), the imperial army reoccupied the western, non-Turkish part of Transdanubia.

Earlier, on 20 April 1605, a diet convened at Szerencs had acclaimed István Bocskai ruling prince of Hungary. Euphoria {1-760.} reigned, and Bocskai's hopes and expectations were great: perhaps he could realize Stephen Báthori's dream and, without any Habsburg involvement, reunite Transylvania with the rest of Hungary.

Bocskai's envoys in Istanbul were instructed to request that the sultan recognize him not simply as prince, but as 'King of Hungary'. Breaking with a policy that had been in effect since 1540, the Ottoman ruler assented. The glittering crown that he sent to Hungary was presented to Bocskai on 11 November 1605 by no less than the Grand Vizier, Lalla Mehmed.

The Turkish potentates were probably unaware that before setting off for this ceremonial encounter, Bocskai had taken the precaution of naming an heir to his title in the person of the seventeen-year old Gábor Báthori, telling his chief commander, Bálint Homonnai: 'If something happens to me while I am with the Ottomans, please draw the right conclusion and never again trust the Turkish people!'[16] A similar scenario had been played out on three occasions during the fifty-year span of the Transylvanian principality, in 1529, 1532, and 1566. Bocskai enjoyed widespread renown as a former slayer of Ottomans, and perhaps he had more to fear than his predecessors.

The Habsburgs were still capable to defending their interests in Hungary, for by the autumn of 1605, the hajdú army had been driven out of the western counties. The Hungarians did not possess sufficient resources to tip the equilibrium between the two great powers that were vying for control of their country. Thus the situation that had prevailed since 1526 was essentially unaltered, and common sense dictated that the hopeless struggle be brought to an end as soon as possible.

The Ottomans' latest actions induced Bocskai to caution. The pashas had used the alliance as an excuse to recapture Esztergom and Visegrád, then proceeded to keep the two towns in the sultan's domain. The grand vizier also had designs on Érsekújvár. This important fortress was saved thanks only to the Archduke Matthias, {1-761.} who was exercising wide discretion in Hungarian affairs: he ordered the garrison to surrender to the besieging Hungarians before the Ottomans arrived.

The combined effect of all these factors was that within a few months, the prince abandoned his dream of restoring the Kingdom of Hungary and devoted his energies to ending the 'long war'. To this end, he first had to clarify his international status. If he took the title of King of Hungary, he would fatally antagonize the Habsburgs. Instead, he set aside the crown presented to him by the Ottomans and concentrated on gaining control of the whole of Transylvania.

At first, the efforts the Turkish-appointed 'prince of Transylvania' and of the exiles aroused little interest in the province. Memories of the recent past were too fresh in people's minds, and their yearning for peace too strong to let them fathom the full import of Bocskai's latest plan. The prince himself had little direct involvement in Transylvania. His immediate entourage consisted mainly of hajdú captains (Balázs Lippai, Balázs Némethy), Hungarian aristocrats (Homonnai, Illésházy, Ferenc Mágócsi), and popular Hungarian officers (Miklós Segnyey, and Mihály Káthay, formerly the imperial captain of Kálló castle, whom Bocskai named chancellor). Apart from Gábor Bethlen, only two of his close associates were familiar with Transylvania, and neither was a native of the province: Ferenc Rhédey, an officer active in Upper Hungary, and the Sabbatarian Simon Péchi, who became Bocskai's secretary.

Thus the three 'nations' had some cause to be suspicious of Zsigmond Báthori's onetime confidant, Bocskai. In Transylvania, only a few disillusioned hajdú officers and Hungarian aristocrats had joined his insurrection prior to the end of 1604. There was little to stop the province's imperial commissioners from launching an attack on Bocskai's rear, in the region east of the Tisza; they disposed of a regular force of 5,000 soldiers and could readily mobilize some 20,000–25,000 Székelys. Instead, they remained inactive {1-762.} as the garrisons of Jenő, Lugos, and Karánsebes surrendered in quick succession to officers of the 'insurgent' Bocskai. The latter well understood where the key to the Transylvanian problem lay: he advised the Székelys that they could retain their liberties if they stayed neutral in the struggle.

The insurgents took their first military initiative in the east in January 1605. László Gyulaffy, who had been appointed by Bocskai captain-general for Transylvania, laid siege with 4,000 men to the well-fortified town of Szatmár, and invested it on 21 January. That success opened a gate to historic Transylvania.

At a national assembly in February at Keresztúr, the Székelys rallied with unexpected enthusiasm to Bocskai's side. That latter did not tarry: on February 16, he issued a formal statement confirming their 'ancien freedoms'. Five days later, Hungarians and Székelys jointly acclaimed their new prince. However, the Saxons, backed by a few nobles and imperial garrisons, prepared to resist. They were led by an elderly notable, Albert Huet, and, on the military side, by György Rácz, an outstanding lieutenant who had risen from the ranks. The Saxons' cause seemed hopeless after the Székelys' change of camp, but they were encouraged by the fact that Gyulaffy had come to Gyulafehérvár with a small force of a thousand cavalry and was trying to win support for Bocskai by relying on local resources. On 18 May 1605, Rácz launched a surprise attack on Székely and Hungarian troops as they gathered at Ebesfalva and managed to rout them.

Bocskai now sprang into action. Skirting Várad, which was still in imperial hands, he headed with a thousand mounted soldiers to Medgyes. At the same time, he directed Gábor Bethlen and his small force of 'exiles' to move into the Maros valley and called the Székelys and Transylvanian nobles to arms. And, at Bocskai's invitation, Moldavian and Turkish troops penetrated the Barcaság.

György Rácz fought another battle, on June 14, but his luck had run out. Realizing the hopelessness of their cause, the Saxons submitted to Bocskai, who made a ceremonial entry to Medgyes on {1-763.} August 27. The troops that remained loyal to the emperor fled to Segesvár, where, on September 9, they took up an offer of safe passage and surrendered. With that, the 'Fifteen Years' War' in Transylvania came to an end.

On 14 September, at Medgyes, a diet representing the three 'nations' unanimously acclaimed Bocskai Prince of Transylvania. The much-tormented province was finally at peace, and, amidst the rejoicing, people managed to forget their internal quarrels. The new ruler inspired widespread enthusiasm. To govern Transylvania, he chose an elderly and widely-respected aristocrat from the Partium, Zsigmond Rákóczi. Soon after the conclusion of the diet, Bocskai hastened back to Hungary to pursue his most important goal: peace in his homeland.

Negotiations with the Habsburg court made slow progress. Some of Bocskai's followers would not hear of any compromise; the nobles in the Tisza region and the Partium were particularly adamant that Bocskai must not give Hungary back to the emperor. They could count on the support of the large number of hajdú soldiers, who were only interested in war and pillage. The lack of discipline of his troops worried the prince, for it reflected badly on him. He had already resorted to forceful methods, including the execution of several hajdú officers, but only a peaceful solution could eliminate the problem. On 12 December, 1605, Bocskai granted the hajdú infantrymen 'collective nobility' (on the Székely model) and settled them on the land; a similar decree, issued on 2 September 1606, took care of the hajdú mounted troops. They were granted sites for seven villages in an uninhabited district near Debrecen.

The Habsburgs made repeated, but ultimately unsuccessful attempts to have Bocskai assassinated. Their financial straits and the ongoing hajdú raids into Austria demanded a quick resolution of the Hungarian problem. Without consulting the emperor, Archduke Matthias agreed to Bocskai's terms, and a peace treaty was signed in Vienna on 23 June 1606. The treaty restored the {1-764.} Principality of Transylvania, and the borders of the Partium were shifted westward to encompass the counties of Szatmár, Szabolcs, Ugocsa, and Bereg, as well as Tokaj castle. With respect to royal Hungary, the Habsburgs agreed to reinstate freedom of worship and to appoint only Hungarians to high state office.

There remained the problem of war with the Ottomans. Exhausted by a succession of revolts and yet another Persian campaign, the Sublime Porte was disposed to compromise. Thanks to Bocskai's mediation, the Habsburg court also reconciled itself to the status quo. It was agreed that the line of demarcation should coincide with the military front lines; the Ottomans thus gained some territory around Kanizsa and Eger, as did the Christian side in Nógrád county and along the Maros River. The peace treaty was signed on 15 November 1606, at Zsitvatorok.
 

Kryvonis

Цензор
The Balance-sheet of War
http://mek.niif.hu/03400/03407/html/120.html
The killing had lasted close to fifteen years, yet the balance of military force remained in equilibrium. The more astute of contemporary observers soon drew a fundamental conclusion: the Ottoman empire was past the peak of its expansionist powers. The earlier defeats suffered by the Ottomans might be attributed to the deleterious effect of a long period of peace on their mighty war machine, but their subsequent impotence testified to a more deeply-rooted decline. Their expansionary drive weakened as its geographic scope grew wider; with Don Juan of Austria's victory at Lepanto in 1571, the Christian fleets restored a certain military balance. The Ottoman system thrived on steady expansion, and the signs of weakness were not a temporary phenomenon but the beginning of a long decline. At the time, however, the Habsburgs lacked the strength to take advantage of their opponents' greater vulnerability.

The lessons for Transylvania's future were evoked in István Bocskai's last will and testament:

{1-765.} 'I invite my beloved subjects in Transylvania and in Hungary to come to an amicable agreement. Those in Transylvania must nurture a filial attachment to Hungary even if they come under the rule of a non-Hungarian sovereign. As for the people of Hungary, I entreat them not to alienate the Transylvanians but to consider the latter their blood brothers.

As long as the Germans, a more powerful nation, have possession of the Hungarian Crown, and the Hungarian Kingdom is dependent on them, it will remain necessary and useful to have a Hungarian prince in Transylvania, for he may be able to offer help and protection to those in Hungary. And if, by the grace of God, the Hungarians should regain their Crown, the Transylvanians must not oppose them and break away but offer them assistance and, as in earlier times, subject themselves to the Crown.'[17]

Bocskai thus set down the essential preconditions for the survival of the Transylvanian state, but the basic idea dated back to the era of the Szapolyai dynasty.

The political situation was clearly affected by the decline of Turkish power. In contrast to the declaration made by the feudal estates in the similar circumstances of 1556, Bocskai referred only indirectly to the influence of the Sublime Porte — a change that reflected the secondary role played by Turkish military force in the restoration of the principality. Indeed, the Ottomans themselves doubted whether they could have taken such a step without Bocskai's initiative. Transylvania's slow drift into subjection to the Ottomans in the 1570s was halted by its 'revolt'. Much as in 1551–56, the pashas were compelled to recognize that Transylvania was not Wallachia or Moldavia, and that they would incur great risks if they put too much pressure on the Transylvanians, for the latter were attached to statehood and preserved a Western orientation.

Now more than ever, the reestablishment of the principality was of crucial importance for all Hungarians. The Habsburgs compensated for their relative impotence by imposing arbitrary and unjust measures, and they persisted in waging a fruitless war. These actions imperilled the privileges of feudal society, freedom of worship, and the material survival of a victimized peasantry.

Back in the mid-1500s, the Hungarian ruling elite's instinct for self-preservation drove it to create the Transylvanian state. Now, similarly, it was the Hungarian aristocrats of the region east of the Tisza who revived what many had come to believe was a moribund country. Only later did the Transylvanians themselves join in the process, and necessity played some part in their choice. There were, to be sure, differences of scale and emphasis, but the essence remained unaltered: if Hungarians wanted to avoid becoming the pawns of two contending great powers and seeing their society perish, they had to preserve their odd little state at the eastern edge of the Carpathian Basin. An appalling price was paid in life and property before everyone realized that the earlier balance would have to survive in scarcely altered form.

Transylvania, too, suffered heavily on the way to rediscovering its destiny. Although the region came under direct attack only some six years after the outbreak of war, the damage was extensive. By the time the assorted soldiery — Ottomans, Cossacks, Tartars, Serbs, Romanians, Germans, Walloons, Hungarian frontier-guards and hajdús — reached the principality, the horrors of war had stripped them of much of their humanity. They were paid less, and less regularly, than in their earlier campaigns. The rampaging soldiers took a terrible toll on the population, as did the plague, famine, and the slavehunts conducted by the Tartars. The consequences are illustrated by demographic data for some districts of Doboka and Belső-Szolnok counties. In the mid-1500s, the population included 17,500 Hungarians, 13,200 Romanians and 2,000 Saxons. By the fourth (but not the last) year of the war, in 1603, the {1-767.} number of Hungarians had fallen to 2,500 people, of Saxons to 250, and of Romanians to 7,200. Thus the losses were in the proportion of 85 percent for the Hungarians, 88 percent for the Saxons, and 45 percent for the Romanians!

Of course, these statistics cannot be simply extrapolated to cover the entire region; nor is it clear what proportion of the losses is accounted for by temporary escape, migration, and extermination. The figures do reveal that the ancient settlements of Hungarians and Saxons in the valleys suffered much more from the war than did the Romanians' highland villages, which benefited from remoteness and the proximity of forests where people could hide. Thus the war brought about a change in the ethnic balance. For one thing, while Hungarians and Saxons were being decimated, the immigration of Romanians continued unabated. Confronted with Michael the Brave's prohibition of movement, and then with the restoration of Turkish rule, many of Wallachia's peasants fled to the comparative safety of Transylvania. Some of the deserted villages were repopulated by Romanians. Despite the dearth of statistical data, it is clear that the Hungarian-Székely ethnic group's numerical superiority over the others was reduced.

The immigrants' more primitive farming techniques contributed to a certain regression in Transylvania's agriculture. The war-damaged Saxon and Hungarian villages concentrated their remaining energies on the task of reconstruction, and not on passing on knowhow to the new settlers. The result was a revival of shepherding, sheep-breeding, and simpler forms of cultivation. Since the profitability of estates depended largely on the level of agricultural productivity, the changes had a negative impact on Transylvania's economy. Manpower became even scarcer, for the more mobile Romanian peasants could not be readily tied down to a place of work.

The war had two further negative effects on the economy. One was the huge expense of the endless warfare. As long as {1-768.} Transylvania enjoyed a semblance of internal peace, its rulers tried to maximise their revenues from normal sources. The taxation of villeins grew steadily heavier. Before the war, the average tax per household was 3 forints; the tax rose to around 5 forints in 1595–97, 6 forints in 1598, and 12-16 forints in 1599, during the reign of voivode Michael; in 1600, it stood at 9, and in 1601 at 8 forints. These oppressive levels of taxation only aggravated the impoverishment of the peasantry, to the point that in 1603, the revenues extracted from the villeins of the seven counties added up to no more than 3100 forints.

When this source began to dry up, Transylvania's government tried to compensate by raising more revenue from the towns. The 'loans' extracted by Voivode Michael have already been noted. What followed was even worse, and a Saxon observer's report, dating from 1604, is illuminating:

'On 21 January, Gáspár Gert and his detachment of some 55 Walloons took up quarters in Segesvár. They stayed there until August, and, in that brief period, 32,000 forints had to be spent to cover their maintenance. The quartering of Captain Salamon and his troops cost the village of Báld 31,141 forints. Kézd had to disburse 38,561 forints for Ferenc Hersel and his men. Our own municipality had to spend 15,766 forints on the French blue troops.'[18]

These vast sums far surpassed the amount needed for the mercenaries' wages; officers and ordinary soldiers were all intent on lining their pockets, and no one dared to refuse their demands. There were reports that over the brief period of Giorgio Basta's rule, Brassó and its district had to pay him over 350,000 forints. Rumours — probably exaggerated — had it that when the general departed, his private booty amounted to two tons of gold and silver.

{1-769.} Even before these events, Transylvania suffered from a shortage of cash. Much of what was paid to the soldiery left the country, as did the booty amassed by the voivode Michael and General Basta. Thus the country's modest assets were depleted not only by the wrecking of agriculture but also by the extensive pillage.

The Székelys' revolt and the reprisals taken by the voivode Michael as well as by Giorgio Basta took a heavy toll of the Hungarian nobility in Transylvania. From 1594 on, successive waves of executions decimated the political elite. The Székely problem, always latent, was allowed to erupt. And, as power passed from hand to hand, the system of crown domains that had been painstakingly erected by the princes fell to pieces, completing the process of disintegration. By the time Basta came on the scene, only eight of these fiscal domains remained, at Lugos, Jenő, Déva, Fogaras, Gyulafehérvár, Lippa, Karánsebes, and Szamosújvár; and the last three were close to worthless, in part because they served as frontier forts, but mainly because their agriculture had been destroyed. (Karánsebes, for instance, was left with only two villages.)

Bocskai managed to restore the province to statehood, and his rule was acknowledged even by the Saxons, but Transylvania's economy, social structure, and interethnic relations had been profoundly altered. The country was poorer and more vulnerable than at any time since the establishment of the first principality. Bocskai was a tough soldier, and his military achievements earned him both respect and fear. If fate had granted him time, he might have been able to pull Transylvania out of the coma induced by the bloodletting. In the event, the great prince survived his crowning achievement, the two peace treaties, by only a few months. He died at Kassa on 29 December 1606, at the age of 49. Grieving hajdús reacted by slaying the chancellor, Mihály Káthay, whom they suspected of having poisoned their leader. And Transylvania was left to search for a new sovereign.
 

andy4675

Цензор
А я про времена турецкой окупации спрашиваю
Кроме того диаспорные греки и армяне - это же трговцы (и ремесленники?), а не крестьяне
Христиане греки и армяне занимались любыми профессиями (кроме военной, с ликвидацией тимариотов). Греки перешли к торговле далеко не сразу. Примерно с начала 18 века. Диаспора начала расти примерно с того же времени. Греческая диаспора росла в основном за пределами Османской империи в это время. Внутри же Османской империи она росла только в Румынии (Дунайских княжествах Молдавии и Валахии). По само собой разумеющимся причинам - османы передали господарствование там в руки греков-фанариотов, в результате чего греки потянулись в Румынию. Но и там греки занимались не тоьько и не столько торговлей, сколько иными профессиями. Кроме военных (на службе господарей в виде немногочисленной охраны - в Румынии не дозволялись мусульманские военные,; и охрану набирали из христиан),, это были первые промышленники, преподаватели и т. п. Были и моряки. В Румынии греки не занимались работой на земле. Там они формировали среднезажиточный класс (зарождающаяся буржуазия).

Впрочем, румынские греки для тех времён это редкое исключение из правил. Положение греков в остальных местах империи оставалось полностью бесправным вплоть до 1774 года.
 

Rzay

Дистрибьютор добра
А что произошло в 1774? Наши им по итогам войны какие-то преференции выбили?
 

andy4675

Цензор
Естессно... Свободы. Русский флот получил право свободного прохода через Дарданеллы. Греки-моряки под русским флагом стали беспрепятственно плавать в Чёрное море. С разрешения и ведома Екатерины. Другой плюс - по договору туркам предписывалось прекратить резню греков (правда сразу по окончании войны это ограничение не соблюдалось - турки и албанцы не прекратили резню в Пелопоннесе; но в целом - тоже позитив). Потом - ещё русские императоры стали протекторами всех православных в Османской и перии, чем ограничивался турецкий беспредел на местах. Это - главные достижения с точки зрения греков в подписанном Кьючюк-Кайнарджийском мире 1774 года.
 
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