Russian History: A Very Short Introduction полностью

Such was the biography of St Sergy of Radonezh, who left home with his brother and built a chapel deep in the forest. He acquired a reputation for spiritual insight, and gradually other monks and seekers joined him. Eventually, they set up a full-scale monastery, of which they invited him to become the abbot. Reluctantly, and only on the insistence of the local bishop, he agreed. His foundation later became the Lavra of the Holy Trinity and St Sergy, future site of the Moscow Patriarchate and centre of Russian Orthodoxy.

The search for spiritual peace and concentration also inspired icon painters associated with the Moscow princely court and the Trinity Lavra. Feofan the Greek and his pupil, Andrei Rublev, developed Byzantine iconic models, making their figures less monumental, more graceful and expressive in their gestures and appearance. Rublev’s Trinity is perhaps the best known of all Orthodox icons: its light blue colouring, the meek and trusting way the three angelic figures respond to each other, express the spiritual peace and mutual communion (later known as sobornost) which has remained an ideal for Russian believers.

2. Andrei Rublev’s icon of the Holy Trinity

3. An iconostasis in the Moscow Kremlin

The decline of the Golden Horde and the rise of Muscovy

The very wealth of the Golden Horde, based on Eurasian commerce, encouraged its subordinate rulers to utilize their ulus as centres of settled prosperity and independent power. In the 1370s, one such warlord, Timur (or Tamerlane), carved out a Central Asian empire, the last of the great nomadic super-states. One of his generals, Mamai, set up his own independent khanate west of the Volga and claimed the whole of Rus as his ulus. The princes of Rus were faced with two sets of demands for tribute, but also with the opportunity to take advantage of their overlords’ conflicts. In order to overcome the growing power of Moscow, Mamai allied himself with Lithuania. Moscow had always deliberately avoided armed conflict with the Horde. In 1380, though, when Mamai moved on Moscow, Prince Dmitry, fortified (as legend has it) by the formal blessing of Sergy, decided to challenge him on the field of Kulikovo, on the upper River Don. Dmitry’s army succeeded in repelling the Mongol cavalry charges before Mamai’s Lithuanian allies could arrive. Dmitry became known as Dmitry Donskoi in honour of his victory.

The Mongols’ yoke was shaken but not overthrown. They decided to demonstrate who was master and raided Moscow two years later. Dmitry meekly accepted the iarlyk again. All the same, unquestioning acceptance of Mongol domination had faltered. Moscow had become the undoubted leader among the northeastern principalities. Over the next two generations, a series of writers of chronicles and narrative poems began to extol Moscow as the leader of the forces of Christendom against the Muslims. In this narrative, Kulikovo and Sergy’s blessing occupied central place; Dmitry Donskoi became the saintly prince who with God’s help had delivered victory over the infidels. By the same token, the ‘land of Rus’ became identified with the power of the Muscovite Great Prince. This was the launch of Moscow’s fusion of strong state power with religious mission.

Despite the legend, Moscow had augmented its power and prestige not by opposing the Mongols but by cultivating good relations with them, proving themselves reliable tribute-payers and upholders of order. In the course of that experience, they learned much about the art of government: how to conduct a census and use it for taxation purposes, how to raise an army, maintain rapid communications over extensive territory, and exploit trade whilst also extracting dues from it. The steppe khans ruled by intermittent consultation with their leading warriors when important decisions had to be taken. The Muscovite Great Prince likewise summoned his boyars to periodical gatherings which historians have called the Boyar Duma. He issued major decrees with the wording ‘the boyars advised and the Great Prince resolved . . . ’.