was free to remarry. Inevitably, a few wives, tormented beyond endurance, struck back and murdered their husbands. The number was small because a new law, published early in Alexis' reign, dealt harshly with such criminals: a wife guilty of murdering her husband was buried alive in the earth with only her head protruding above the ground, and left to die.
In serious cases, where a wife was so hopelessly unsatisfactory that she was not worth beating, or where the husband had found another woman whom he preferred, the solution was divorce. To divorce his wife, an Orthodox husband had simply to thrust her, willing or not, into a convent. There, her hair was sheared off, she was dressed in a long black gown with wide sleeves and enshrouding hood and she became, in the eyes of the world, dead. For the rest of her life, she lived amid the crowds of women in nunneries, some of them young girls forced to abandon life by greedy brothers or relatives who wished to avoid sharing an estate or paying a dowry, others simply wives who had run away and preferred anything to going back to their husbands.
Once his wife was 'dead,' a husband was free to remarry, but this freedom was not unlimited. The Orthodox Church permitted a man two dead wives or two divorces, but his third wife had to be his last. Thus, a husband who had violently abused his first two wives was likely to handle his third with care; if she died or ran away, he could never marry again.
This isolation of women and disdain for their companionship had a grim effect on seventeenth-century Russian men. Family life was stifled, intellectual life was stagnant, the coarsest qualities prevailed and men, deprived of the society of women, found little else to do but drink. There were exceptions. In some households, intelligent women played a key role, albeit behind the scenes; in a few, strong women even dominated weak husbands. Ironically, the lower a woman stood in the social scale, the greater her chance for equality. In the lower classes, where life was a struggle for simple existence, women could not be pushed aside and treated as useless children; their brains and muscle were needed. They were considered inferior, but they lived side by side with men. They bathed with men, and ran laughing through the snow with men, completely naked. On endless winter evenings, they joined the men in feasting and drinking around the stove, packed together, allowing embraces from whoever was next to them, laughing, crying and finally falling asleep in drunken communion. If a husband was cruel, still he had once been kind; if he beat her, it permitted her to forgive again. 'Yes, he beats me, but then he falls on his knees with tears in his eyes and begs my forgiveness. ...'
At the summit of the female social order stood the tsaritsa, the wife of the tsar. Her life, although more comfortable than that of her lesser sisters, was no more independent. She devoted her time to her family, to prayer and to good deeds and charities. Within the palace, she directed the household, seeing to her own wardrobe and watching over that of her husband and children. Usually, the tsaritsa herself was skilled with a needle and embroidered robes and vestments, either for the tsar or the church; in addition, she supervised the labor of many seamstresses. It was her duty to give generously to the poor and to oversee the marriages and ensure the dowries of* the numerous young women of her household. Like her husband, the tsaritsa spent much time in church, but, even with all her duties, there were many empty hours. To pass the time, the tsaritsa played cards, listened to stories, watched the singing and dancing of her maidens and laughed at the clowning of her dwarfs dressed in bright-pink costumes with red leather boots and green cloth caps. At the end of the day, after vespers and when the tsar had finished his work, the tsaritsa might be summoned to visit her husband.
Whether or not marriage was a desirable state for a seventeenth-century Russian was arguable. But there were some women in Russian society who would never know. By rank, they were at the very top, the sisters and daughters of the tsar. By fortune, who can say? None of these princesses, called tsarevnas, would ever meet a man, fall in love, marry and have children. Similarly, none would ever be haggled over, marketed, legally raped, beaten or divorced. The barrier was their rank. They could never marry Russians beneath their own royal rank (although the tsar could choose a wife from the nobility), and they were barred by religion from marrying foreigners—by definition, infidels or heretics. Therefore, from birth they were doomed to live their lives in the narrow gloom of the terem, an apartment, usually at the top of a large Russian house, reserved for women. There, they passed their time in prayer, embroidery, gossip and boredom. They would never know anything of the wider world, and the world would notice their existence only when it was announced that they had been bom or died.
Except for their close male relatives and the patriarch and a few selected priests, no man ever set eyes on the shadowy royal recluses. The terem itself was an exclusively female world. When a tsarevna was ill, the shutters were drawn and the curtains closed to darken the room and hide the patient. If it was necessary to take her pulse or examine her body, it had to be done through a covering of gauze so that no male fingers would touch the naked female skin. Early in the morning or late at night, the tsarevnas went to church, hurrying through closed corridors and secret passageways. In cathedrals or chapels, they stood screened behind red silk curtains in a dark part of the choir to avoid the gaze of male eyes. When they walked in state processionals, it was behind the moving silken walls of closed canopies. When they left the Kremlin on pilgrimage to a convent, it was in specially constructed bright-red carriages or sledges, closed like movable cells, surrounded by maids and men on horseback to clear the roads.
The terem should have been Sophia's world. Born in 1657, she lived there in early childhood, one of a dozen princesses—the sisters, aunts and daughters of Tsar Alexis—all caged behind its tiny windows. There seemed no reason for her rare and extraordinary quality. She was simply the third of Alexis' eight daughters by Maria Miloslavskaya; she was one of six who survived. Like her sisters, she should have been equipped with a rudimentary female education and passed her life in anonymous seclusion.
And yet Sophia was different. That strange alchemy which, for no apparent reason, lifts one child out of a large family and endows it with a special destiny had created Sophia. She had the intelligence, the ambition, the decisiveness which her feeble brothers and anonymous sisters so overwhelmingly lacked. It was almost as if her siblings had been drained of normal health, vitality and purpose in order to magnify these qualities in Sophia.
From an early age, it was apparent that Sophia was exceptional. As a child, she somehow persuaded her father to break the terem tradition and permit her to share the lessons of her brother Fedor, who was four years younger. Her tutor was the eminent scholar
Simeon Polotsky, a monk of Polish ancestry from the famous academy in Kiev. Polotsky found her 'a maiden of great intelligence and the most delicate understanding, with an accomplished masculine mind.' Together with a younger monk, Sylvester Medvedev, Polotsky taught his pupil theology, Latin, Polish and history. She became acquainted with poetry and drama and even performed in religious plays. Medvedev snared Polotsky's view that the Tsarevna was a student with 'marvelous understanding and judgment.'
Sophia was nineteen when her father died and her fifteen-year-old brother became Tsar Fedor II. Soon after Fedor's coronation, the Tsarevna began to emerge from the obscurity of the terem. Increasingly throughout his reign, she was seen in circumstances hitherto wholly unknown to women. She attended sessions of the boyar council. Her uncle Ivan Miloslavsky and the leading minister, Prince Vasily Golitsyn, included her in their conversations and decisions, so that her political views matured and she learned to judge the character of men. Gradually, she came to realize that her intellectual attainments and strength of will matched and even surmounted those of the men around her, that there was no reason, except her sex and the unbroken tradition in Muscovy that the autocrat be a man, to bar her from supreme power.
During the last week of Fedor's life, Sophia stayed at his bedside, acting as comforter, confidante and messenger, and became deeply involved in affairs of state. Fedor's death and sudden elevation to the throne of her half-brother, Peter, rather than her full brother, Ivan, were terrible blows to Sophia. She genuinely mourned Fedor, who had been her classmate and friend as well as her brother; further, the promise of a Naryshkin restoration at court meant the end of any special status for her, a Miloslavsky princess. She would certainly have less contact with high officers of state like Prince Vasily Golitsyn, whom she had come to admire. Worse, because she and the new regent, the Tsaritsa Natalya, disliked each other, she might even be sent back to the terem.
Desperately, Sophia sought another solution. She hurried to the Patriarch to complain of Peter's quick election to the throne. 'This election is unjust,' she protested. 'Peter is young and impetuous. Ivan has reached his majority.
