Timeline of Lviv City Names – Lviv / Lvov / Lwów / Lemberg / Leopolis

The city now known as Lviv has had many names and identities, reflecting centuries of shifting borders, rulers, languages, and cultures. This page presents a timeline of each historical name, explains how the city’s local population identified themselves and their city, and provides context about the political, religious, and social changes over time. You’ll also find summary tables on Lviv’s evolving names, the major empires and religious policies that shaped the city, and demographic snapshots from different eras.

Львовъ (Lvovŭ) — Old East Slavic

In use: ca. 1256 – 18th century

Local Name and Identity: The local Rus’ population called themselves руські люди (“Rus’ people”) or людие Руси, and referred to their city as Львовъ (Lvovŭ) in chronicles, legal documents, and religious texts.
Political context: Principality of Galicia-Volhynia.
Note on the City’s Name: The city’s name, Львовъ (Lvovŭ), was given by King Danylo of Galicia (Данило Галицький) in honor of his son Lev (Лев Данилович), who may also have played a major role in its founding and development.

Lwów — Polish

In use: from 14th century (after 1349) – 1939

Local Name and Identity: The local Ruthenians (Rus’ Orthodox and, later, Greek Catholic population) continued to use Львовъ (Lvovŭ), and from the 19th century, Львів (Lviv) in their own language and church books, while “Lwów” was standard in Polish administration and public life.
Note: From the late 16th and especially in the 17th–18th centuries, the name русини (“Rusyns,” Ruthenians) gradually replaced older terms like “Rus’ people” in popular identity, and later appeared in church records.
Political context: Kingdom of Poland, Polish-Lithuanian Commonwealth.

Leopolis — Latin

In use: 14th – 18th centuries (and sometimes later)

Local Name and Identity: “Leopolis” was used in Latin documents for diplomacy, law, and scholarship. The local East Slavic (Rus’) population did not use this name in daily life.
Political context: Medieval/early modern European documents.

Lemberg — German

In use: 1772–1918 (Austrian rule); 1941–1944 (Nazi occupation)

Local Name and Identity: The local East Slavic population, then mostly Greek Catholic (Uniate), commonly referred to their city as Львовъ (Lvovŭ) in church records and everyday speech throughout the 18th and much of the 19th century. From the late 19th century, as a modern Ukrainian identity developed, Львів (Lviv) became increasingly common, especially in Ukrainian-language publications and among the intelligentsia. Most people identified themselves as русини (“Rusyns,” Ruthenians) until the late 19th–early 20th centuries, when the name українці (“Ukrainians”) began to replace it in public and political life. “Lemberg” was the official administrative name used in Austrian and German documents.
Political context: Kingdom of Galicia and Lodomeria, Austrian crownland.

Львов (Lvov) — Russian

In use: 1939–1941; 1944–1991 (Soviet rule)

Local Name and Identity: Львов (“Lvov”) was used in Russian and Soviet administration, education, and media. In all Ukrainian-language documents, newspapers, and daily life, the city was called Львів (Lviv) from 1944 onward. Both names appeared in parallel, depending on language and context.
Political context: Ukrainian SSR (Ukrainian Soviet Socialist Republic), Soviet Union.

Львів (Lviv) — Modern Ukrainian

In use: late 19th century (cultural/linguistic); partly official since 1944; official since 1991

Local Name and Identity: With the Ukrainian national revival of the late 19th–20th centuries, Львів (Lviv) became the standard literary and local form. By the early 20th century, educated locals and the broader population increasingly identified as українці (Ukrainians) and called their city Львів (Lviv). During the Soviet period, Львів was the official name in all Ukrainian-language publications, education, and daily life, while Львов (Lvov) remained standard in Russian-language contexts. After Ukrainian independence in 1991, Львів (Lviv) became the sole official form.
Note: In official Ukrainian-language documents and public life, Львів was standard from 1944; “Lvov” remained official only in Russian-language contexts. By the late 20th century, most local Ukrainians identified as українці (Ukrainians), though “Rusyn” survived in some Carpathian communities.
Political context: Western Ukraine, USSR, then Ukraine (post-1991).

Summary Table: Evolution of Lviv’s Names

Note: Political regimes and language use overlapped. Some names remained in use among local communities or in specific settings long after political borders shifted.

Name	Language	When/Where Used	Who Used It
Львовъ (Lvovŭ)	Old East Slavic	Galicia-Volhynia Principality (1256–1349); Continued among local Rus’/Rusyns through Polish and Austrian periods, fading by late 18th c.	Local руські люди (“Rus’ people”); русини (Rusyns) from 17th c.
Lwów	Polish	Kingdom of Poland (1349–1569), Polish-Lithuanian Commonwealth (1569–1772), Continued official/urban use to 1939.	Polish authorities, urban elites; Rus’/Rusyns in Polish-language settings.
Leopolis	Latin	Church, diplomacy, and scholarship (14th–18th c.)	Clergy, academics, international documents.
Lemberg	German	Austrian Empire (1772–1918); Nazi Germany (1941–44)	Austrian/German officials, local use in official/urban contexts.
Львов (Lvov)	Russian	Soviet Union: 1939–41, 1944–91 (Ukrainian SSR)	Soviet administration/media (Russian); Ukrainian: Львів (Lviv) in all Ukrainian-language documents since 1944.
* Львів (Lviv)	Ukrainian	Ukrainian national movement (from late 19th c.); Official in Ukrainian (from 1944), Sole official name since 1991 (independence).	Ukrainians (formerly русини Rusyns); official and everyday use since 20th c.

* Folk songs and ethnographic collections from the 1860s–80s sometimes transcribe the name as “Львів” or “Львіу” (reflecting dialectal pronunciations).
Example: In “Народні пісні Галицької й Угорської Руси” (Folk Songs of Galician and Hungarian Rus’, 1878, by V. Hnatiuk), some versions use “Львів”—but most songs just say “місто,” “столиця,” or “Галичина.”
While the nominative ‘Львів’ may have been common in spoken western Ukrainian dialects before the late 19th century, the spelling only became standard in printed Ukrainian texts in the 1880s–1890s.

Summary Table: Empires, Religion, and Policy in Lviv

To better understand why Lviv’s name changed so many times, and how religion, language, and power shaped its history, here is a brief timeline of the key events and rulers that influenced the city and its region.

Empire / Period (Years)	Policy Toward Local Population	Religious Policy	Purpose / Effect
Principality of Galicia-Volhynia (ca. 1256–1349)	Local Rus’ elite rule; identity based on local and Orthodox traditions	Eastern Orthodox Christianity was the state religion	Preserve autonomy, traditions, and Orthodox faith
Poland (1349–1772)	Polonization of elites and administration; rural population maintained Rus’ identity	Roman Catholicism promoted; Eastern Orthodoxy restricted; Greek Catholic (Uniate) Church created in 1596 and gradually expanded	Integrate Lviv into Polish realm, strengthen Catholic and Polish influence
Austria (Austrian Empire / Austria-Hungary) (1772–1918)	Recognized and supported Greek Catholic Church; promoted tolerance of ethnic and religious groups	Greek Catholic Church favored for local population; religious pluralism (Catholic, Orthodox, Jewish, Protestant) respected	Maintain order, balance Polish and Russian influence, foster Habsburg loyalty
USSR (1939–41, 1944–91)	Promotion of Soviet identity; Russian language prominent in administration and education; Ukrainian language also used officially	Greek Catholic Church banned in 1946 and integrated into the Orthodox Church (under the Moscow Patriarchate, often simply called "the Orthodox Church" in Ukraine); the Greek Catholic (Uniate) Church survived underground and was legalized again in 1989.	Centralize control, integrate Western Ukraine, promote Soviet unity; Russian language and Soviet culture emphasized, but Ukrainian identity officially recognized
Ukraine (Independence) (1991–2013)	Ukrainian language and identity promoted in public life, education, and government. Russian still widely spoken, but gradually declining in official settings. Removal of Soviet symbols started early in Lviv (esp. 1990s–2000s); slower and less widespread in central/eastern Ukraine.	Freedom of religion; Greek Catholic, Orthodox, Roman Catholic, Protestant, and Jewish communities all legal. Both the historic Ukrainian Orthodox Church (Moscow Patriarchate, UOC-MP) and newly created Ukrainian Orthodox Church (Kyiv Patriarchate, UOC-KP) movements active.	National revival, restoration of Ukrainian heritage and traditions, gradual decrease in Russian/Soviet influence (especially in Lviv).
Ukraine (post-Maidan) (2014–present)	Rapid promotion of Ukrainian language in education, media, and government; Russian language and content restricted or removed, especially after 2022. Intensified removal of Soviet and Russian symbols, monuments, and place names (decommunization and derussification).	Creation of the independent Orthodox Church of Ukraine (OCU, 2019). 2024: Ban on the Ukrainian Orthodox Church (Moscow Patriarchate) due to alleged links with Russia. Greek Catholic, Roman Catholic, and other churches continue to operate freely.	Strong Ukrainian national consolidation; near-complete removal of Russian and Soviet symbols and culture in public life; Lviv a center of Ukrainian identity.

Note on Churches in Lviv and Galicia

Splits, bans, and new churches in Ukraine—including the western region of Galicia/Lviv—can be confusing. Here’s a straightforward summary of what I’ve found, which should give you a starting point to understand these changes.

Medieval Roots and Shifting Centers

The Orthodox Church in Kyiv (митрополия Киевская as named in period chronicles; Metropolis of Kiev) was the main Christian church for all Eastern Slavs after the Christianization of Kyiv in 988. The church’s leader (the Metropolitan) was based in Kyiv until the Mongol invasions of the 13th century, when the center gradually shifted north—to Vladimir and, eventually, to Moscow. This was partly for political safety and because Moscow was becoming more powerful.

Meanwhile, southwestern lands like Galicia and the Grand Duchy of Lithuania remained mostly under the religious authority of Constantinople (the main Eastern Orthodox authority) and later took a different direction. In the late 16th century, many Orthodox leaders in these regions joined with Rome, creating the Greek Catholic (Uniate) Church via the Union of Brest (1596). This made Greek Catholicism a key identity for Galicia, splitting it from the Moscow-centered church for centuries.

Russian Expansion and Return of Orthodoxy

In the late 18th and 19th centuries, as the Russian Empire expanded into former Rus’ and Lithuanian lands, the Russian Orthodox Church returned to these areas—reestablishing dioceses and sometimes suppressing the Greek Catholic Church. But in Galicia (then under Austrian rule), Greek Catholicism stayed dominant, and Russian Orthodoxy was only briefly important during Russian occupations in WWI and WWII.

Soviet Period to Independence

Before WWII, nearly all ethnic Ukrainians in Lviv and the wider Galicia region belonged to the Greek Catholic (Uniate) Church. The Orthodox Church had only a tiny minority of local followers—about 1%. After WWII, Soviet authorities banned the Greek Catholic Church in western Ukraine (1946–1989), and only the Orthodox Church was allowed. After 1989, Greek Catholic were active and especially strong in Galicia.

After 1992: New Ukrainian Churches

In 1992, a movement began for a Ukrainian Orthodox Church independent from Moscow. The Ukrainian Orthodox Church – Kyiv Patriarchate (UOC-KP) was formed in Kyiv, led by Filaret (a former Moscow-linked bishop). The new Kyiv Patriarchate became especially popular in central and western Ukraine, including Lviv. Meanwhile, the original Ukrainian Orthodox Church, now increasingly called the “Moscow Patriarchate” (UOC-MP), remained the largest, especially in eastern and southern Ukraine. By 2013, the Kyiv Patriarchate had about 30–40% support among Orthodox believers nationally, but the UOC-MP still had the most parishes.

In 2018–2019, the Kyiv Patriarchate and another group joined to form the Orthodox Church of Ukraine (OCU), which received recognition (“autocephaly”) from the Ecumenical Patriarch of Constantinople. The Kyiv Patriarchate officially dissolved to join the OCU, but a small group still uses the name.

The Moscow Patriarchate in Ukraine (UOC-MP)

The UOC-MP was the largest Orthodox body before 2019, with thousands of parishes across Ukraine. In 2022, after Russia’s full-scale invasion, it declared independence from Moscow, but many Ukrainians and the government still viewed it with suspicion.

In 2024, the Ukrainian government moved to ban the UOC-MP, citing alleged Russian influence and security concerns. Some see this as needed for national security, others as a challenge to religious freedom. The OCU and Greek Catholic Church are now dominant in Lviv and Galicia, while the UOC-MP has mostly vanished from the region.

Summary for Lviv and Galicia

Before the 20th century: Mostly Greek Catholic, with smaller Orthodox communities.
Soviet/post-Soviet era: Moscow-linked Orthodox returned after WWII, but since independence most locals in Lviv/Galicia are Greek Catholic or joined the Kyiv Patriarchate/OCU.
Today: Lviv and Galicia are mainly Greek Catholic or OCU (independent Orthodox). The Moscow-linked church (UOC-MP) is now almost absent, especially after recent bans.

Note: This summary can’t cover every detail, and the situation is still changing. These findings don’t claim to settle all historical debates; I’ve tried to be as neutral and fact-based as possible.

Historical Demographics of Lviv (1250s–2020s)

This table traces the estimated population of Lviv from its founding in the 13th century to the present, showing how the city’s size and ethnic/religious makeup have shifted under changing empires and political regimes. Early data are approximate; figures for the 19th–21st centuries are based on censuses and contemporary estimates.

Period	Population	Ethnic / Religious Composition (% estimates where possible)	Notes / Sources
13th–14th c. (Galicia-Volhynia)	2,000–15,000	Rus’ (East Slavic Orthodox): 70–90% Armenians: 5–10% Jews: 2–5% Others (Germans, Greeks, Tatars): 2–10%	Best estimates; Armenians & Jews appear later
16th–18th c. (Polish-Lithuanian Commonwealth)	10,000–25,000	Poles (Catholic): 30–40% Ruthenians (Rusyns, Orthodox/Greek Catholic): 35–45% Jews: 15–20% Armenians: 2–5% Others: <5%	Growth of Jewish & Polish population
1787 (Austrian census)	~29,000	Poles: ~50% Jews: ~30% Ruthenians: ~15% Germans: ~5%	Austrian census
1850 (Austrian Empire)	~62,000	Poles: ~60% Jews: ~25% Ruthenians: ~12% Others: ~3%	Austrian census
1900 (Austro-Hungarian Empire)	~160,000	Poles: 49% Jews: 28% Ukrainians/Ruthenians: 19% Others: 4%	1900 census
1931 (Poland)	312,231	Poles: 63% Jews: 24% Ukrainians: 11% Others: 2%	1931 Polish census
1939–1944 (WWII, Nazi/Soviet occupations)	Severe decline	Jews: <1% (Holocaust) Poles: 20–30% (1944–46 expulsions) Ukrainians: rapidly growing (repopulation)	Holocaust, population transfers
1959 (USSR)	~412,000	Ukrainians: ~70–75% Russians: ~18–20% Poles, Jews, others: ~5–10%	1959 Soviet census
1989 (USSR)	~790,000	Ukrainians: 80–85% Russians: 10–13% Others: 3–7%	1989 Soviet census
1944–1989 (Postwar Soviet Period)	Population: ~150,000–160,000 in 1944 (immediately after WWII) Rapidly increased to ~790,000 by 1989 Key changes: Massive ethnic transformation, postwar rebuilding, and urban growth.	Ethnic composition (by 1989): Ukrainians: 80–85% (minority before WWII, majority by 1980s) Russians: 10–13% Poles: less than 3% Jews: tiny remnant (<1%) Others (Armenians, etc.): small minority By the late Soviet era, Lviv had become a predominantly Ukrainian city, with a smaller Russian-speaking minority and only remnants of its once-large Polish and Jewish communities.	Main causes of change: 1. The Holocaust, which annihilated Lviv’s prewar Jewish community (from ~100,000–150,000 to fewer than 1,000 survivors by 1944) 2. Expulsion and resettlement of most Polish residents (1944–46) 3. Arrival of Ukrainians from nearby villages and other regions, as the city was rebuilt and industrialized under Soviet rule 4. Growth of a Russian-speaking minority (administrators, workers, military, etc.) during the Soviet period
2001 (Ukraine)	~760,000	Ukrainians: 88% Russians: 8% Others (Poles, Jews, Armenians, etc.): 4%	2001 Ukrainian census
2023 (estimate)	~720,000	Ukrainians: 90–95% Russians: 3–5% Others: <2%	City estimates, Statistics Service

Note on the Jewish Community of Lwów/Lviv:

On the eve of WWII, Lwów (Lviv) had one of the largest Jewish populations in Europe—over 100,000, with some estimates (including refugees) reaching 150,000–200,000 by 1941. When the Soviets occupied the city in 1939–41, the Jewish population increased as refugees fled German-occupied Poland.

When the Germans invaded in June 1941, the vast majority of Lwów’s Jews were still present—very few managed to escape eastward to the Soviet interior before the Nazi occupation began, as the German advance was swift and chaotic. In the weeks and months that followed, thousands were murdered in pogroms and mass executions. In late 1941, the Germans forced the remaining Jews into the Lwów Ghetto. The ghetto existed until June 1943, when it was officially liquidated by the Nazis, with most remaining Jews either killed on site or deported to death camps (especially Bełżec).

By the time the Soviets retook the city in July 1944, only a tiny number of Jews—possibly just 200–900—remained alive in Lviv, most of them having survived in hiding or with the help of non-Jewish neighbors. The historic Jewish community of Lwów was, for all practical purposes, annihilated.

After WWII, the few Jewish survivors were joined by new arrivals—mainly Soviet-era workers, engineers, and administrators assigned to Lviv during the city’s rapid industrialization. The postwar Jewish population, as recorded in Soviet censuses, was much smaller and largely unrelated to the original, centuries-old Jewish community of the city.

For genealogy: Prewar Jewish records and cemeteries in Lviv are scarce due to wartime destruction, but some documentation has survived in local, regional, and international archives.

Timeline of City Names: Lviv / Lvov / Lwów / Lemberg / Leopolis

Summary Table: Evolution of Lviv’s Names

Summary Table: Empires, Religion, and Policy in Lviv

Historical Demographics of Lviv (1250s–2020s)