In the period from 1606 to 1613, during the so-called Time of Troubles, chaos gripped most of central Muscovy; Muscovite boyars, Polish-Lithuanian-Ukrainian Cossacks, and assorted mobs of adventurers and desperate citizens were among the chief actors. In May 1606 a small-scale revolt supported by popular indignation at the foolishly insulting behaviour of Dmitry and his Polish garrison brought the overthrow and murder of the pretender. The boyars gave the crown to Prince Vasily Shuysky, a leader of the revolt against Dmitry, with the understanding that he would respect the special rights and privileges of the boyars. While the new tsar had the support of most boyars and of the northern merchants, he could not end the disorders in the south or the adventures of the Polish and Swedish kings, who used Muscovy as a battlefield in their continuing conflict with each other. In 1608 a number of boyars, led by the Romanovs, went over to a second False Dmitry, who had ridden a wave of discontent and freebootery from the Cossack south into the centre of Muscovy. A kind of shadow government was formed in the village of Tushino, 9 miles (14 km) west of Moscow, in which the boyars and bureaucrats of the Romanov circle took leading posts. It managed to gain Cossack support and to manipulate Dmitry’s pretensions while negotiating with the Polish king Sigismund III on terms by which his son Władysław IV might become tsar. Shuysky, in desperation, turned to Sweden for aid, promising territorial concessions along the Swedish-Muscovite border. At this the Polish king invaded Muscovy and besieged Smolensk (September 1609). The Tushino coalition dissolved, and Dmitry withdrew to the south. The position of the Shuysky government deteriorated, and in 1610 the tsar was deserted by his army and his allies. The boyars formed a seven-man provisional government with the aim of installing a Polish tsar. This government proved unable to settle its affairs and to restore order to the country. A new insurgent army, financed by northern merchants and staffed with Swedish troops, marched on Moscow with the intention of ousting the Polish garrison and of bringing the various Cossack bands under control. It nearly gained Moscow but fell apart because its leadership could make no arrangement with the Cossack leaders. A year later a second force, raised in the same northern cities and supported by Cossacks who had been part of the Tushino camp, was able to take possession of the Kremlin. A call was issued for the election of a new tsar.

Social and economic conditions

In the flux of social and economic life in the 15th and 16th centuries, three interconnected processes may be observed: a steady economic growth, mainly from colonization and trade; an expansion in the power of the central government; and the encroachment of the nobility upon the lands previously held by the free peasantry, accompanied by the reduction of the bulk of the peasantry to serf status.

In the middle of the 15th century, society and the economy were still organized along traditional lines. The land was sparsely settled. Life for most of the population was simple and probably close to the subsistence level. Serfdom did not yet exist. Most of the peasantry lived on state lands and paid whatever taxes could be extracted from them by their prince or his bailiff.

A number of changes occurred in this pattern in the latter part of the 15th century. About 1460, measures were taken to bring the peasantry under more regular control of the state and the landlord. Peasant registration appeared at this time, and also the requirement spread that peasants might renounce the tenancy of the land they were working only at the end of the agricultural cycle, in the week of St. Yury’s Day (November 26 [December 8, New Style]). The growing controls upon the peasantry received impetus from the large-scale deportations and colonizations that accompanied the annexations of Novgorod, Tver, Pskov, and Ryazan, when the old nobility were replaced with nobility owing service to the prince of Muscovy. The nationwide promulgation of the restriction on movement to St. Yury’s Day was contained in the law code of 1497, which added the stipulation that peasants leaving a former situation must pay the landlord all arrears in addition to a departure fee. All of the measures, together with the expansion of the state apparatus for tax gathering and adjudication of disputes over land and peasants, were associated with the growing complexity and power of the central government.

The law code of 1550 repeated the stipulation of 1497 limiting peasant departure, but with much more specific provisions and stronger sanctions. Other reforms put an end to local administration by rotating military governors and limited monastic landholding and the juridical rights of landlords over their peasants. The events and policies of the latter half of the reign of Ivan IV destroyed many of the beneficial results of the reforms. The Livonian War imposed unprecedented burdens upon the taxpaying population and the landowning military caste. The political disruption caused by Ivan’s oprichnina further undermined the position of the service class and led to the looting of Novgorod and other towns. At the same time, other new trends provided the basis for economic growth: trade in local and Asian transit goods, organized through Arkhangelsk, primarily by English and Dutch merchants, brought unprecedented wealth and luxury to the court; the opening of Siberia provided additional income; and the extension of Russian agriculture into the steppe promised, for the first time, agricultural prosperity.

Cultural trends

This period also saw the crystallization of that complex of forms and ideas that can, for the first time, be identified as Russian culture. There was a gathering and integration of the Novgorodian, Tverite, and Suzdalian cultural traditions. Moscow began to attract the artists, craftsmen, and learned monks who built the eclectic but “national” churches of Ivan III’s otherwise Italianate Kremlin and who wrote the revised national, pro-Muscovite versions of the chronicles that had been kept in Rostov, Ryazan, and Novgorod. The regional traditions were not always easily reconciled. Novgorodian attitudes in particular clashed with those of Muscovy.

The reign of Ivan III saw a marked turning toward the West. Ivan surrounded himself with Italian and Greek diplomats and craftsmen. His palace of 1487, his Kremlin with its Latin inscription over the main gate, and his churches, the original aspect of which has been altered by successive Russifying restorations, were clearly in the Italian style, as contemporary foreign visitors noted. His marriage to Sofia Palaeologus had, in addition to its diplomatic significance, a symbolic function of bringing Ivan into the circle of Western princes. Muscovy supposedly regarded itself as the heir of Byzantium and as the spiritual leader of the Orthodox world. It may be that the church leadership, militantly anti-Roman, thought of itself in this light. Ivan and many around him viewed the Byzantine heritage as Western, in contrast to the Ottoman and Tatar world, and were at pains to associate Muscovy with Western traditions and interprincely relations. This striving to be accepted in the Western world marked most of the changes in regalia and style of Ivan’s reign, although these were later to be buried in the lore of Muscovite Byzantinism.

Three significant causes can be discerned for the evolution of Muscovite culture in the 16th century. The first was the growth and prosperity of the Russian population, united under a stable and increasingly centralized monarchy, which produced the conditions for the rise of a national culture. The second was the diplomatic and cultural isolation in which Muscovy found itself, particularly in the first half of the 16th century, as a result of hostile relations with increasingly powerful Lithuania and Poland, a cause that, more than any other, brought an end to Ivan III’s westward turn and to the revolutionary adjustments of the age of exploration. The third cause was the resolution of church-state relations, in the course of which the church submitted to the power of the princes in politics but gained control over the culture, style, and ideology of the dynasty, producing the peculiar amalgam of nationalistic, autocratic, and Orthodox elements that became the official culture of high Muscovy. This new synthesis was reflected in the great undertakings associated with the name of Metropolitan Makary of Moscow: St. Basil’s Cathedral in the Kremlin; the encyclopaedic Menolog, or calendar of months, which contained all the literature, translated and original, permitted to be read in the churches; and the Illustrated Codex, a compilation of East Slavic and Greek chronicles in an official Muscovite version.