It is curious to observe in how many details Godunof's own crimes contributed to his punishment. His manœuvres to suppress the facts of Demetrius' death, by stopping couriers and falsifying despatches, so as to make it appear that the young prince had killed himself with a knife in a fit of epilepsy, had thrown a sort of mystery and ambiguity over the whole transaction, favourable to the designs and pretensions of impostors. One of the many dark deeds by which he had paved his way to the supreme power was the removal of the metropolitan of the Russian church, who was deposed and shut up in a convent, where it was pretty generally believed he met a violent death. In lieu of this dignitary, previously the sole chief of the Russian church, Godunof created a patriarchate, and Jeremiah of Constantinople went to Moscow to install the first patriarch, whose name was Job. This prelate, whilst visiting the convent of Tchudof, was struck by the intelligence of a young monk named Gregory Otrepief or Atrepief, who could read, then a rare accomplishment, and who showed great readiness of wit. The patriarch took this youth into his service as secretary, and often carried him with him when he went to visit the Czar. Dazzled by the brilliancy of the court, and perceiving the ignorance and incapacity of many high personages, Otrepief conceived the audacious design of elevating himself above those to whom he felt himself already far superior in ability. He was acquainted with the details of the death of young Demetrius; and from some old servants of the Czarina Mary he obtained particulars of the character, qualities, and tastes of the deceased prince, all of which he carefully noted down, as well as the names and titles of the officers and attendants who had been attached to his person. Having prepared and studied his part, he asked leave to return to his convent. This was granted. His fellow-monks wondered to see him thus abandon the advantageous prospects held out to him by the favour of the patriarch.
"What should I become by remaining at court?" replied Otrepief, with a laugh: "a bishop at most, and I mean to be Czar of Moscow."
At first this passed as a joke; but Otrepief, either through bravado, or because it formed part of his scheme, repeated it so often, that it at last came to the ears of the Czar himself, who said the monk must be mad. At the same time, as he knew by experience that the usurpation of the throne was not an impossible thing, he ordered, as an excessive precaution, that the boaster should be sent to a remote convent. Otrepief set out, but on the road he seduced his escort, consisting of two monks. By large promises he prevailed with them to accompany him to Lithuania, where many enemies of Godunof had taken refuge. According to the custom of the times, the travellers passed the nights in roadside monasteries, and in every cell that he occupied Otrepief wrote upon the walls – "I am Demetrius, son of Ivan IV. Although believed to be dead, I escaped from my assassins. When I am upon my father's throne I will recompense the generous men who now show me hospitality." Soon the report spread far and wide that the Czarowitz Demetrius lived, and had arrived in Lithuania. Otrepief assumed a layman's dress, left his monkish adherents – one of whom agreed to bear the name his leader now renounced – and presented himself as the son of Ivan IV. to the Zaporian Cossacks, amongst whom he soon acquired the military habits and knowledge which he deemed essential to the success of his daring schemes. After a campaign or two, which, judging from the character of his new associates, were probably mere brigand-like expeditions in quest of pillage, Otrepief resumed the cowl, and entered the service of a powerful noble named Vichnevetski, whom he knew to have been greatly attached to Ivan IV. Pretending to be dangerously ill, he asked for a confessor. After receiving absolution: "I am about to die," he said to the priest; "and I entreat you, holy father, to have me buried with the honours due to the son of the Czar." The priest, a Jesuit, (the Jesuits were then all-powerful in Poland) asked the meaning of these strange words, which Otrepief declined telling, but said they would be explained after his death by a letter beneath his pillow. This letter the astonished Jesuit took an opportunity to purloin, and at the same time he perceived on the sick man's breast a gold cross studded with diamonds – a present received by Otrepief when secretary to the patriarch. In all haste the Jesuit went to Vichnevetski; they opened the letter, and gathered from its contents that he who had presented himself to them as a poor monk was no other than Demetrius, son of Ivan IV. Vichnevetski had in his service two Russians who had been soldiers of Ivan. Led to the sick man's bedside, these declared that they perfectly recognised in him the Czarowitz Demetrius; first, by his features – although they had not seen him since his childhood – and afterwards by two warts upon his face, and by an inequality in the length of his arms.
The Jesuits, never negligent of opportunities to increase their power, saw in the pretender to the czardom a fit instrument for the propagation of Romanism in Russia. They enlisted Sigismund king of Poland in the cause of the false Demetrius, who was treated as a prince, and lodged in a palace. Thence he negotiated with the pope's nuncio, who gave him assurance of the support of all Catholic Europe in exchange for his promise to unite Russia to the Latin church. An army of Poles and Russian refugees was raised, and the southern provinces of Russia were inundated with florid proclamations, in which the joys of an earthly paradise were offered to all who espoused the cause of their legitimate sovereign, Demetrius. The Don Cossacks, whose robberies had been recently checked by Godunof, flocked to the pretender's banner, and so formidable was the army thus collected, that the Czar began heartily to regret having paid such small attention to the words of the monk Otrepief. The Ukraine declared for the self-styled son of Ivan IV.; the voevóda of Sandomir, whose daughter he had promised to marry, acknowledged him as his prince; towns submitted, and fortresses opened their gates to the impostor, now in full march upon Moscow. Blinded by success, Otrepief fancied himself invincible; and, with scarcely fifteen thousand soldiers, he hurried to meet the Muscovite army, fifty thousand strong, and provided with a formidable artillery. Beaten, his undisciplined forces dispersed, and he himself escaped death by a miracle; but his courage was still undaunted. After a few days, during which he slept upon the snow, and subsisted upon a few grains of barley, he succeeded in rallying his scattered bands. These became the nucleus of a new army; and at the very moment that Godunof, rejoicing at his victory, prepared to chastise the nobles compromised in the rebellion, he heard that his enemy was again afoot, more formidable than ever. Furious at the news, the Czar addressed reproaches and menaces to his generals, whom he thus completely alienated; and thenceforth he was surrounded by enemies. A sudden illness soon afterwards carried him off, giving him scarcely time to proclaim his son Feodor his successor. Court and clergy, people and army, paid homage to the young Czar. Amongst others, the general-in-chief of the army took the oath of fidelity; but no sooner was he again at the head of his troops, than he negotiated with Otrepief, and went over to him with all his forces. A few days afterwards the pretender was in Moscow. He strangled Feodor, and proclaimed himself Czar. Never had an impostor played his part with greater skill and such complete success. He had the art even to obtain his recognition from Ivan's widow. He recalled her relations, exiled since Godunof's usurpation, restored them their property and loaded them with honours, and then sent word to Mary that he would be to her a good son or a severe master, as she chose. The Czarina acknowledged him as her son, and was present at his coronation.
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