Russian History: A Very Short Introduction полностью

Meanwhile, Novgorod was going its own way. Its far northwestern forest location deterred the Mongols from attacking it. Its prince, Alexander (r. 1236–63), negotiated skilfully with them, and in return for paying an ample tribute received a special charter guaranteeing the city’s right to govern itself. He had good reason to mollify the Mongols, for his western frontier was threatened by the Swedes; he defeated them in 1240 in a battle on the River Neva – hence his nickname Nevskii. In addition, the Teutonic Knights were trying to block Novgorod’s lucrative trading routes in the Baltic. When they advanced towards the city itself in 1242, Alexander overcame them in battle on the frozen Lake Peipus. The scale of the battle may have been exaggerated by later chroniclers, but its significance cannot be. It established the River Narva and Lake Peipus as a permanent boundary between Eastern and Western Christianity.

Alexander’s younger son, Daniil, became ruler of the new principality of Moscow. During the early 14th century, he and his successors succeeded in establishing themselves as the favoured recipients of the iarlyk of Great Prince, even though, as scions of a cadet Riurikovich line, they did not qualify under the Kievan succession rules. Daniil’s son, Ivan I (Ivan Kalita, or ‘moneybags’, r. 1325–41), received the iarlyk in 1328, having seen off a rival from Tver. He practised unswerving loyalty to the Golden Horde, and used his function as their tribute-gatherer to enrich his own principality. By subsidizing neighbouring princes, he was able to attract their support and that of their trading towns, and in some cases actually integrate their territories into his own. Gradually, Moscow ceased to observe the Kievan dynastic rules and went over to straightforward patrimonial succession, from father to eldest son. The importance of doing so was underlined when in 1425, on the death of Vasilii I, his brother contested the succession of his son, and plunged Muscovy into a civil war which lasted nearly thirty years. Later princes and their boyars (leading warriors) were determined to prevent any repetition of this disaster.

The recovery of Rus took place not only in the north and east. The south-western principalities, notably Galicia and Volynia, allied themselves with Lithuania, which defeated the Golden Horde at the Battle of Blue Waters in 1362, and was able to establish its authority over Kiev and most of the original heartland of Rus. From the late 14th century, Lithuania, for its own protection, sought union with Poland, to form what at the time was the largest kingdom in Europe. The Lithuanian princes accepted the Catholic religion, though many of their people remained Orthodox. In this way, the western and south-western principalities of Kievan Rus adopted an elite Latinate Polish culture, which distinguished them from those of the north and east. The language spoken in the west, initially known as Rusin (Ruthenian), evolved into modern Belorussian and Ukrainian. Eventually, their territories became contemporary Belorussia and a large part of Ukraine.

Since the Metropolitanate was the most important ‘all-Rus’ institution, its location and powers were vital to the development of Kievan Rus’s successor states. Kiev itself lost its ascendancy because it was especially vulnerable to steppe raids. In 1325, the Metropolitanate relocated to Moscow; Metropolitan Petr, who made the move, was subsequently canonized with the support of Ivan Kalita, and his tomb became a pilgrimage site. This was a crucial moment: from then on, Moscow became the centre of Russian Orthodox Christianity, though at times contested by Kievan Metropolitans with Lithuanian backing.

During the 14th and 15th centuries, monasteries multiplied and acquired extensive new lands in the northern and eastern forests. Their motive was both spiritual and economic. When young monks became discontented with the discipline in their home foundations, they would break away to set up their own skit (hermitage) further into the forest, where to achieve spiritual concentration they could be alone or share divine worship with just a few like-minded colleagues. In the course of time, other devotees would join them, build their own huts or shelters close by, and so a whole new monastery would appear. The most skilled and experienced monks became revered elders (startsy), whose spiritual counsel was sought by believers from all ranks of society. Dostoevsky depicted one as Father Zosima in his Brothers Karamazov.