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Polish–Lithuanian–Muscovite Commonwealth : ウィキペディア英語版
Polish–Lithuanian–Muscovite Commonwealth

The Polish–Lithuanian–Muscovite Commonwealth was a proposed state that would have been based on a personal union between the Polish–Lithuanian Commonwealth and the Tsardom of Russia. A number of serious attempts, by various means, to create such a union took place between 1574 and 1658, and even as late as the latter part of the 18th century, but it has never materialized due to incompatible demands from both sides.
The proposed union is known in Polish historiography as the ''Triple Union'' (''unia troista'') and has also been called the ''Polish–Russian Union'' (''unia polsko-rosyjska'') or ''Polish–Muscovite Union'' (''unia polsko-moskiewska''). No well-established term for this entity exists in English-language histories.
==Rationale==
Proponents of such a union among the Polish nobility, included the then influential secular thinkers Jan Zamoyski and Lew Sapieha, had listed several arguments in its favor: peace on the turbulent eastern border, a powerful military ally and relatively sparsely populated territories (compared to the Polish Crown) for colonization and serfdom. The idea was also supported by the Jesuits and other papal emissaries who never ceased to entertain the idea of bringing Orthodox Russia into the Catholic fold. Some of the Russian boyars found the proposal attractive (like Boris Godunov, a supporter of Tsar Feodor's I candidacy) for various reasons, among them the fact that the Golden Freedoms of the Commonwealth, if applied in Russia, would weaken tsar's power and thus grant the Russian nobility a much higher status than they had enjoyed previously.
The proposals of that time revolved around introducing a personal union between the Commonwealth and Russia, and various economic and political agreements (elimination of trade barriers, free movement of people, etc.), up to the creation of one country, using the framework of that led to the creation of the Polish–Lithuanian Commonwealth in the first place (Union of Lublin of 1569). However all proposals presented by the Polish side were rejected by the Russian tsar. The most promising negotiations took place during 1600, when a Polish diplomatic mission led by Lew Sapieha arrived in Moscow. Sapieha presented to Boris Godunov an elaborated idea of a union between Poland–Lithuania and Russia. The subjects of both rulers were to be free to serve the other ruler, travel to his country, contract marriages with the other ruler's subjects, own land and go to study in the other ruler's country.〔Andrzej Nowak, ''Between Imperial Temptation and Anti-Imperial Function in Eastern European Politics: Poland from the Eighteenth to Twenty-First Century'', Slavic Euroasian Studies, Hokkaido University, (online )〕
Although the Moscow side was willing to agree to some parts of the proposed treaties (like extradition of the crime suspects), it was strictly opposed to points about religious tolerance (non-Orthodox religions, especially Catholicism, were persecuted in Russia, unlike in Commonwealth, which allowed all faith to be preached) and free movement of people (according to Polish scholars).〔 To transform the Russian tsardom into a republic modeled on the Polish–Lithuanian Commonwealth has proven to be a too ambitious project. Many Russians were afraid of polonization, as was already happening with Lithuanian and Ruthenian nobility, and a growing danger stemming from the increasing number of peasant and even noble refugees escaping the Russian Empire,〔Jerzy Czajewski, ''"Zbiegostwo ludności Rosji w granice Rzeczypospolitej"'' (Russian population exodus into the Rzeczpospolita), Promemoria journal, October 2004 nr. (5/15), ISSN 15099091, (Table of Content online ), Polish language〕〔Andrzej Nowak, ''The Russo-Polish Historical Confrontation'', Sarmatian Review, January 1997, (online )〕 to which Russian tsar Ivan responded with the policy of violent repressions, the so-called ''oprichnina''. Union of Brest of 1596 was a further argument for the Orthodox opponents of the closer ties between Russia and the Commonwealth, who argued that it was the prelude to Catholicization of Russia.

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