Chapter VI: Epilogue (1)

I made my pilgrimage in the reign of Grand Prince Svyatopólk Izyaslávich, the grandson of Yarosláv Vladímirovich of Kíev. God is my witness, and the Holy Sepulchre, that in all those holy places I did not forget the Russian princes and their wives and children, nor the bishops, abbots, boyárs, nor my spiritual children, nor all the Christians, but that I remembered them everywhere. And I also thank God that He has enabled me, humble servant, to inscribe the names of the Russian princes in the monastery of St. Sabbas, where they are mentioned even now in their services....

May the benediction of the Lord, of the Holy Sepulchre and of all the holy places be on all who read this message with faith and love! For they will receive their reward from God equally with those who have made pilgrimages to the holy places. Blessed are those who have not seen and yet believe! Abraham came into the promised land through faith, for indeed faith is equal to good deeds. For the Lord’s sake, brothers and fathers, do not accuse my simplicity and rudeness, and do not make light of this writing; not on my account, but on account of the holy places, honour it in love, that you may receive your reward from the Lord our God, and our Saviour Jesus Christ, and may the God of peace be with all of you unto eternity. Amen!

Cyril, Bishop of Túrov. (XII. century.)

Little is known of the life of this remarkable preacher. He was born at Túrov, Government of Minsk, about the year 1130, where his parents were wealthy people. Having become a monk, he distinguished himself by his austere asceticism and great piety. At the request of the Prince of Túrov he was made bishop. Eight or nine of his sermons and some prayers have come down to us in manuscript. His eloquence stands alone in the whole ancient period of Russian literature. Though other preachers followed Byzantine models in their sermons, yet none carried the flowery Greek symbolism so far, or wrote in so fluent a language.

FROM A SERMON ON THE FIRST SUNDAY AFTER EASTER

The Church needs a great teacher and a wise orator to properly celebrate the holiday, but we are poor in words and dim in mind, not having the fire of the Holy Ghost,--the enjoyment of words useful to the soul; yet for the love of my brethren who are with me, we shall say something about the renewal of the Lord’s resurrection. In the past week of the Easter there was joy in heaven, and terror in the nethermost regions, a renewal of life and liberation of the world, a destruction of hell and victory over death, a resurrection of the dead, and annihilation of the enticing power of the devil; a salvation of the human race by the resurrection of Christ; an impoverishment of the Old Testament and enslavement of the Sabbath; an enrichment of the Church of Christ, and enthronement of the Sunday.

Last week there was a change of all things, for the earth was opened up by heaven, having been purified from its satanic impurities, and the angels with their wives humbly served at the resurrection. All creation was renewed, for no longer are the air, the sun, the fire, the springs, the trees, thought to be gods; no longer does hell receive its due of infants sacrificed by their fathers, nor death its honours, for idolatry has come to an end, and the satanic power has been vanquished by the mystery of the cross. The Old Testament has become impoverished by the rejection of the blood of calves and sacrifices of goats, for Christ has given Himself to the Lord as a sacrifice for all. And with this, Sunday ceased to be a holiday, but the Sunday was sanctified on account of the resurrection, and Sunday is now supreme, for Christ arose from the dead on that day....

To-day the heavens have been cleared from the dark clouds that enshrouded them as with a heavy veil, and they proclaim the glory of God with a clear atmosphere....

To-day the sun rises and beams on high, and rejoicing warms the earth, for there has arisen for us from the grave the real sun, Christ, and He saves all who believe in Him. To-day the moon descends from its high place, and gives honour to the greater lights. The Old Testament, as had been prophesied, has stopped with its Sabbath, and with its prophets gives honour to the Testament of Christ with its Sunday. To-day the winter of sin has stopped in repentance, and the ice of unbelief is melted by wisdom. To-day spring appears spruce, and enlivens all earthly existence; the stormy winds blow gently and generate fruits, and the earth, giving nurture to the seed, brings forth green grass. For spring is the beautiful faith in Christ which, through baptism, produces a regeneration of man, and the stormy winds are the evil, sinful thoughts that, being changed to virtue through repentance, generate soul-saving fruits; but the earth of our being, having received the Word of God like a seed, and, passing through an ecstatic labour, through the fear of Him, brings forth a spirit of salvation.

To-day the new-born lambs and calves frisk and leap about joyfully and returning to their mothers gambol about, so that the shepherds, playing on their reeds, praise Christ in joy. The lambs, I say, are the gentle people from among the pagans, and the calves--the idolaters of the unbelieving countries who, having accepted the Law through Christ’s incarnation and the teachings of the apostles and miracles, and having returned to the holy Church, suck the milk of its teachings; and the teachers of Christ’s flock, praying for all, praise Christ, the Lord, who had collected all the wolves and sheep into one herd.

To-day the trees send forth buds and the fragrant flowers bloom, and behold, the gardens already emit a sweet odour, and the workers labouring in hope acclaim Christ the giver of fruits. We were before like the trees of the forest that bear no fruit, but to-day the faith of Christ has been grafted on our unbelief, and those who already held to the roots of Jesse have burgeoned with the flowers of virtue and expect through Christ a regeneration in heaven, and the saints who labour for the Church expect a reward from Christ. To-day the ploughman of the Word leads the oxen of the Word to the spiritual yoke, sinks the plough of baptism into the furrows of thought and deepening them to furrows of repentance plants in them the spiritual seed and rejoices in the hope of future returns. To-day everything old has taken an end, and all is new for the sake of the resurrection. To-day the apostolic rivers are full, and the pagan fish let out their broods, and the fishermen, having examined the depth of the divine incarnation, drag in full nets into the Church.... To-day the industrious bees of the monastic order show their wisdom and set all to wonder, for living in the wilderness and providing for themselves, they astonish both angels and men, just as the bee flies upon the flowers and forms combs of honey in order to furnish sweetness to man and what is needed in the church....

To-day there is a feast of regeneration for the people who are made new by the resurrection of Christ, and all new things are brought to God: from heathens, faith; from good Christians, offerings; from the clergy, holy sacrifices; from the civil authorities, God-pleasing charity; from the noble, care for the Church; from the righteous, humility; from the sinners, true repentance; from the unhallowed, a turning to God; from the hating, spiritual love.

Néstor’s Chronicle. (XII. century.)

Néstor was born about 1056, and at the age of seventeen entered the monastery of the Grottoes at Kíev. In 1091 he was commissioned to find in the Grottoes the mortal relics of Theodosius, the founder of the monastery. Having performed this task he wrote a life of the founder. He died about 1146. To this Néstor has been ascribed the authorship of the chronicle which in one of the manuscripts of the fourteenth century bears the title: _The stories of bygone years, whence the Russian land began, who first reigned at Kíev, and how the Russian land was formed_. It has, however, been proved that only a small part of the chronicle belongs to him, and that the last editor of the whole was the abbot Sylvester, the continuator of Néstor’s Chronicle for the twelfth century.

The chronicle contains the reports of important facts in the life of the princes, arranged in chronological order. The author, or authors, being of the clerical profession, the influence of Christianity shows itself throughout in the use of a biblical diction. This is especially the case where Byzantine chronographers, whose influence on all the early Russian chronicles is unmistakable, and church and monastery notes are the source of the historical narrative. But popular stories, legends and accounts of eye-witnesses also play an important part in the composition of the work, and in these the diction is more dramatic and natural. The chronicle covers the period from 862 to 1110, and is exceedingly valuable as the chief source for the history of Russia for the time described. It has not come down to us in the original, but has reached us in copies of the fourteenth century, of which the Laurentian manuscript, copied by the monk Laurentius for Dimítri Konstantínovich, Prince of Súzdal, is the most important.

THE BAPTISM OF VLADÍMIR AND OF ALL RUSSIA

In the year 6495 (987), Vladímir called together his boyárs and city elders, and said to them: “There have come to me Bulgarians who said: ‘Accept our religion!’ Then came the Germans, and they praised their religion; after them came the Jews.[16] But after them came the Greeks, who spoke slightingly of all the other religions, but praised their own. They spoke much about the beginning of the universe and the existence of the whole world. They are cunning of speech, and talk so pleasantly that it is a pleasure to hear them. They say that there is another world, and that if anyone enters into their faith, he would live after his death, and would not die for eternity; but that if he accepts any other faith, he would burn in the other world. Now, what counsel do you give me? What is your answer?”

And the boyárs and elders said: “You know, O Prince, that nobody detracts his own, but praises it. If you are anxious to find out the truth, you have men whom you can send out to see how they all serve God.”

And the speech pleased the Prince and all people. They selected good and clever men, to the number of ten, and said to them: “Go first to the Bulgarians and inquire into their religion!” And they went, and saw their abominable deeds and worshipping in shrines, and returned to their land. Vladímir said to them: “Go now to the Germans, find out there also, and thence go to Greece!”

And they went to Germany and, having seen their divine service, they came to Constantinople, and went to the Emperor. The Emperor asked them what they had come for, and they told him all as it was. Having heard this, the Emperor was glad, and gave them a banquet on that very day. Next morning he sent to the Patriarch saying: “Some Russians have come to find out about our faith; so have the church and clergy in order, and yourself don the holy garments, that they may see the glory of our God.”

Having heard this, the Patriarch called together the clergy to celebrate the day according to the custom, and he had the censers lighted, and arranged the singing and the choir. The Emperor went with them to church, and they were placed in a prominent place where they could see the beauty of the church, hear the singing and archiepiscopal ministration, and watch the attendance of the deacons in the divine service. They were surprised, and marvelled, and praised their service. And the Emperors Basil and Constantine called them and said to them: “Go to your land!” and they sent them away with many gifts and honours.

They came back to their country, and their Prince called together his boyárs and old men. Said Valdimir: “The men we have sent away have come back. Let us hear what has happened!” And he said: “Speak before the druzhína!” and they spoke: “When we were in Bulgaria, we saw them worshipping in the temple, where they talk in the shrine and stand without their girdles. Having made their obeisance, they sit down and look around hither and thither like madmen, and there is no joy among them, only sadness and a great stench: their religion is not good. And we came to Germany, and we saw many ceremonies in their temples, but of beauty we saw none. We went to Greece, and they took us where they worship their God, and we do not know whether we were in heaven or upon earth, for there is not upon earth such sight or beauty. We were perplexed, but this much we know that there God lives among men, and their service is better than in any other country. We cannot forget that beauty, for every man that has partaken of sweetness will not afterwards accept bitterness, and thus we can no longer remain in our former condition.” And the boyárs answered and said: “If the Greek religion were bad, your grandmother Ólga, who was the wisest of all men, would not have accepted it.” And Vladímir answered and said: “Where shall we receive our baptism?” But they answered: “Wheresoever it may please you!”

Next year, the year 6496, Vladímir went with his warriors against Korsún,[17] a Greek city, and the Korsúnians shut themselves up in the city. Vladímir was encamped at the side of the city nearest the harbour, at one shot’s distance from it, and they fought valiantly in the city, and Vladímir beleaguered it. The townspeople were weakening, and Vladímir said to them: “If you do not surrender, I shall stay here, if need be, three years.” They paid no attention to it, and Vladímir drew up his soldiers, and ordered them to build a rampart to the city. While they were asleep, the Korsúnians undermined the city wall, and, stealing the dirt which they had thrown up, carried it into the city, and deposited it there. The soldiers again filled up the rampart, and Vladímir remained there.

A Korsún man, by the name of Nastás, shot an arrow upon which was written as follows: “It is by the wells that are behind you in the east, that the water is led by pipes into the city; dig them up, and stop the supply!” Hearing this, Vladímir looked to the heavens and said: “If it shall come to pass, I will be baptised,” and immediately he ordered the pipes to be dug up, and the water was intercepted. The people were exhausted with thirst, and they surrendered themselves. Vladímir entered the city with his druzhína, and he sent word to the Emperors Basil and Constantine: “I have taken your famous city. I hear you have a sister who is still a maiden. If you will not give her to me for a wife, I shall do unto your city as I have done unto this.”

And they heard the tsar, and were sad, and gave the following answer: “It does not behoove Christians to give in marriage to a pagan. If you will receive the baptism, you shall get her, and you will receive the kingdom of heaven, and will be of one faith with us. If you do not wish to do so, we cannot give you our sister.”

Hearing this, Vladímir said to the messengers of the Emperors: “Tell your Emperors that I will be baptised, that I have inquired before these days into your faith, and am pleased with your belief and divine service, from what the men that had been sent by us have told me.”

Which when the Emperors heard, they were glad and persuaded their sister, by the name of Anna, and sent to Vladímir saying: “Receive the baptism, and then we will send our sister to you.”

But Vladímir answered: “Let them come with your sister to baptise me!”

The Emperors obeyed, and sent their sister and a few high officers and presbyters. She did not want to go: “It is as if I were going into captivity,” she said. “It were better if I died here.” And her brothers said to her: “Perchance God will through you turn the Russian land to repentance, and free Greece from a dire war. Do you not see how much evil the Russians have caused to the Greeks? If you will not go, they will do even thus to us.” They persuaded her with difficulty. She boarded a boat, kissed her relatives under tears and went across the sea. She arrived at Korsún, and the Korsúnians met her with honours, and led her into the city and seated her in the palace.

By God’s will, Vladímir was at that time ailing with his eyes, and he could not see, and was much worried. The empress sent to him saying: “If you want to be rid of your disease, be baptised at once. If not, you will not be rid of it.”

Hearing this, Vladímir said: “If it will be so in truth, then indeed your Christian God is great.” And he ordered to baptise him. The bishop of Korsún with the priests of the empress received Vladímir as a catechumen and baptised him, and the moment he laid his hands upon him, he regained his eyesight. When Vladímir saw this sudden cure, he praised God and said: “Now have I for the first time found the real God!” When his druzhína perceived this, many were baptised. He was baptised in the church of St. Basil, and that church is situated in Korsún, there where the Korsúnians have their market-place. Vladímir’s palace by the church is standing up to the present day. The palace of the empress is beyond the altar. After the baptism he led the empress to the betrothal. Those who do not know right say that he was baptised in Kíev; others say in Vasilév; others again say otherwise.

After that, Vladímir took the empress and Nastás, and the Korsún priests with the holy relics of Clement and Phœbus, his disciple, and church vessels, and images, for his own use. He built a church in Korsún on the hill which they had thrown up in the middle of the city from the dirt they had carried away, and that church is still standing there. Going away, he took along with him two brass statues and four brass horses which stand to-day behind the church of the Holy Virgin, and which the ignorant think to be of marble. He gave as a marriage price Korsún back to the Greeks, for the sake of the empress, and went back to Kíev.

Upon his return, he ordered the idols to be cast down, and some to be cut to pieces, and others to be consumed by fire; but Perún he had tied to the tail of a horse, and dragged down the hill over the Boríchev[18] to the brook, and placed twelve men to strike him with rods, not as if the wood had any feeling, but as a scorn to the devil who had in that way seduced people, that he might receive his due punishment from men. As he was dragged along the brook to the Dnieper, the unbelievers wept over him, for they had not yet received the holy baptism, and he was cast into the Dnieper. Vladímir stood by, and said: “Should he be carried anywhere to the banks, push him off, until he has passed the rapids, when you may leave him!” They did as they were told. When he passed the rapids, and was let loose, the wind carried him on a sandbank, which is named from this “Perún’s Bank,” and is called so to this day.

After that Vladímir proclaimed throughout the whole city: “Whosoever will not appear to-morrow at the river, whether he be rich or poor, or a beggar, or a workingman, will be in my disfavour.” Hearing this, people came gladly and with joy, and said: “If this were not good, the Prince and boyárs would not have accepted it.” Next morning Vladímir went out with the priests of the empress and of Korsún to the Dnieper, and there came together people without number. They went into the water, and stood there up to their necks, and some up to their breasts, but the younger nearer the shore, and others held the younger ones, while the grown people waded into the water. And the priests stood there and said the prayers; and there was a joy in heaven and upon earth at the sight of so many saved souls, but the devil groaned, and said: “Woe to me! I am driven away from here. Here I had intended to have my habitation, for here are no apostolic teachings, and they do not know God, and I rejoiced in the worship with which they served me. And now I am conquered by ignorant people and not by apostles and martyrs. I shall no longer reign in these lands.”

Having been baptised, the people went to their houses. Vladímir was happy for having, himself and his people, found God, and looking up to heaven he said: “God, Thou hast created heaven and earth! Guard these Thy new people, and let them, O Lord, find out the real God, such as the Christian people know Him. Strengthen the true and constant faith in them, and help me, O Lord, against my foe, that relying upon Thee and Thy power, I may escape his ambush!”

The people having been baptised, they all went to their homes, and Vladímir ordered churches to be built, and to place them there where formerly stood the idols. He built the church of St. Basil on the hill where stood the idol Perún and the others, to whom the Prince and others used to bring sacrifices. And he began to locate churches and priests over the towns, and to lead people to baptism in all towns and villages. He sent out men to take the children of noblemen, and to put them out for book instruction; but the mothers of those children wept for them, for they were not yet firm in their faith, and they wept for them as for the dead.

FOOTNOTES:

[16] The Khazars, a Tartar tribe that professed the Mosaic Law.

[17] The ancient Tauric Chersonese; this later city was not built on the ancient site, but near Sebastopol.

[18] A suburb of Kíev.

The Kíev Chronicle. (XII. century.)

The Kíev Chronicle is a continuation of Néstor’s Chronicle, from 1111-1201, and describes mainly the acts of the principality of Kíev. The best manuscript of this chronicle is from the monastery of St. Ipáti, near Kostromá, and dates from the end of the fourteenth, or the beginning of the fifteenth, century. The passage given below is selected to illustrate the historical account of the same incident contained in the _Word of Ígor’s Armament_.

THE EXPEDITION OF ÍGOR SVYATOSLÁVICH AGAINST THE PÓLOVTSES[19]

In the year 6693 (1185). At that time Ígor, the son of Svyatosláv, the grandson of Olég, rode out of Nóvgorod on the 23rd of April, which was on a Tuesday, having taken with him his brother Vsévolod from Trubétsk, and Svyatosláv Ólgovich, his nephew, from Rylsk, and Vladímir, his son, from Putívl, and Yarosláv had sent him, at his request, Olstín Oléksich, the grandson of Prokhór, with Kovúans[20] from Chernígov. They proceeded slowly, collecting their druzhína, for their horses were very fat. As they were going towards the river Donéts, Ígor looked one evening at the sky, and he saw the sun standing there like a moon, and he said to his boyárs and druzhína: “Do you see this omen?”

They looked up, and having noticed it, hung their heads, and said: “Prince, this is not a good omen!”

But Ígor said: “Brothers and druzhína! Nobody knows God’s mystery, and God is the creator of mystery, as well as of all His world; but we shall find out in time whether God means our good or our evil.”

Having said this, he forded the Donéts and came to the river Oskól, where he waited for two days for his brother Vsévolod who was marching by another road from Kursk; thence they proceeded to Sálnitsa. There came to them the guards whom they had sent out to reconnoitre; they said: “We have seen the army of the enemy; they were riding rapidly: either you ride fast, or we had better return home, for the time is not propitious.”

But Ígor consulted his brothers and said: “If we return without fighting, our shame will be greater than death. Let us proceed with God’s aid!”

Having said this, they travelled through the night, and the next day, which was a Friday, they met the army of the Pólovtses at noontime. When they saw them, they were without their tents, for they had left them behind them, but the old and young were all standing on the other side of the river Syuurlí. The Russians arranged their six troops as follows: Ígor’s troop was in the middle, to his right was the troop of his brother Vsévolod, and to the left that of his nephew Svyatosláv; in front of him was placed his son Vladímir, and Yarosláv’s Kovúans, and a third troop of archers was in front of them, and they were selected from the troops of all the princes; that was the position of their troops.

And Ígor spoke to his brothers: “Brothers! We have found what we have been looking for, so let us move on them!” And they advanced, placing their faith in God. When they came to the river Syuurlí, the archers galloped out from the troops of the Pólovtses, sent each an arrow against the Russians, and galloped back again, before the Russians had crossed the river Syuurlí; equally the Pólovtses who stood farther away from the river galloped away. Svyatosláv Ólgovich, and Vladímir Ígorevich, and Olstín with his Kovúans, and the archers ran after them, while Ígor and Vsévolod went slowly ahead, and did not send forward their troops; but the Russians ahead of them struck down the Pólovtses. The Pólovtses ran beyond their tents, and the Russians, having come as far as the tents, plundered them, and some returned in the night with their booty to the army.

When the Pólovtses had come together, Ígor said to his brothers and men: “God has given us the power to vanquish our enemy, and honour and glory to us! We have seen the army of the Pólovtses that it is large, and I wonder whether they have all been collected. If we now shall ride through the night, what surety is there that all will follow us next morning? And our best horsemen will be in the meantime cut down, and we will have to shift as best we can.”

And Svyatosláv Ólgovich spoke to his uncles: “I have driven the Pólovtses a long distance, and my horses are played out; if I am to travel on to-day, I shall have to fall behind on the road,” and Vsévolod agreed with him that it was best to rest.

Ígor spoke: “Knowing this, it is not proper to expose ourselves to death,” and they rested there.

When the day broke on the Saturday, the troops of the Pólovtses began to appear like a forest. The Russian princes were perplexed, and did not know whom to attack first, for there was a numberless host of them. And Ígor said: “See, I have collected against me the whole land: Konchák, Kozá, Burnovích, Toksobích, Kolobích, Etebích, and Tertrobích.” And seeing them, they dismounted from their horses, for they wished to reach the river Donéts by fighting, and they said: “If we remain on horseback, and run away, and leave our soldiers behind, we will have sinned before God; but let us die or live together!” And having said this, they all dismounted and fought on foot.

By the will of God, Ígor was wounded, and his left arm was disabled, and there was a great sorrow in his troop; and they captured his general, having wounded him in front. And they fought that day until evening, and many were the wounded and killed in the Russian army. They fought till late into the night, and when the Sunday began to break, the Kovúans became confused and ran away. Ígor was at that time on horseback, for he was wounded, and he followed them up, trying to bring them back to the army. Seeing that he had gone far away from his people, he took off his helmet so that they might recognise him and might return to the army, and he rode back to his troop. But no one returned, except Mikhálko Gyúrgevich who had recognised the Prince. The trouble was, no one, except a few of the rank and file and boyárs’ youths, had thoroughly mingled with the Kovúans, for they were all busy fighting on foot; among these, Vsévolod excelled in bravery. As Ígor was approaching his troop, the Pólovtses crossed his path and made him prisoner within an arrow’s shot from his troop. While Ígor was held captive, he saw his brother fighting mightily, and in his heart he implored for his own death that he might not see his brother fall dead; but Vsévolod was fighting until he had no weapons left in his hands, and they were fighting around a lake.

It was on the day of the holy Sunday that the Lord brought down His anger upon them, and changed joy into weeping, and instead of pleasure gave them sorrow, on the river Kayála. And Ígor spoke: “I now recall my sins before the Lord my God, for I have caused much slaughter and bloodshed in the Christian land, and did not spare the Christians, but took by storm the town of Glyébov near Pereyáslavl. Then innocent Christians suffered no small measure of evil, for fathers were separated from their children, brother from brother, friend from friend, wives from husbands, and daughters from their mothers, and all was confused in captivity and sorrow. The living envied the dead, and the dying rejoiced because they had like holy martyrs received their trial by fire in this life; old men were killed, young men received fierce and inhuman wounds, men were cut to pieces. All this I have done, and I am not worthy to live; to-day the revenge of the Lord has reached me. Where is now my beloved brother? Where is now the son of my brother? Where is the child of my loins? Where are the counselling boyárs, where are the brave men, the ranks of the soldiers? Where are the horses and costly weapons? Am I not separated from all that, and has not the Lord given me fettered into the hands of the pagans? The Lord has repaid me for my lawlessness and my meanness, and my sins have this day come down upon my head. The Lord is just, and His judgments are right, and I have nothing in common with the living. I see to-day others receiving the crown of martyrdom, but why can I not, guilty one, suffer for all of them? But Lord my God! Do not reject me to the end, but as Thy will, O Lord, is done, so also is Thy mercy to us, Thy slaves!”

The battle being over, the Pólovtses scattered, and went to their tents. Ígor was captured by the Targólans, by a man named Chilbúk; his brother Vsévolod was taken by Román Kzich, Svyatosláv Ólgovich by Eldechyúk of the Boburchéviches, and Vladímir by Kópti of the Ulashéviches. Then Konchák took care of Ígor on the battlefield, for he was wounded. Of the many prisoners taken but few could run away, God being willing, for it was not possible for anyone to escape, being surrounded on all sides by the Pólovts army as with mighty walls; and yet there escaped about fifteen of us Russians, and fewer Kovúans, but the rest were drowned in the sea.

At that time Grand Prince Vsévolod’s son Svyatosláv had gone to Koráchev[21] to collect warriors in the upper lands, wishing in the summer to go to the Don against the Pólovtses. When Svyatosláv returned and was at Nóvgorod Syéverski, he heard that his brothers had gone against the Pólovtses, without his knowledge, and he was displeased. Svyatosláv was travelling in boats, and when he arrived in Chernígov, Byelovolód Prosóvich came to him and told him what had happened with the Pólovtses. When Svyatosláv heard that, he sighed much and, wiping off his tears, he said: “O beloved brothers and sons and men of the Russian land! Oh, that God would grant me to crush the pagans! But they, impulsive in their youth, have opened the gates into the Russian land. The will of the Lord be on everything! However sorry I was for Ígor, I am more sorry for Ígor, my brother!”

After that Svyatosláv sent his son Olég and Vladímir into the Posémie,[22] for when the cities of the Posémie heard of the disaster, they were disturbed, and there was a sorrow and heavy anguish upon them, such as had never before been in the whole Posémie, in Nóvgorod Syéverski and in the whole district of Chernígov. They had heard that their princes had been taken prisoners, and the druzhína had been captured, and killed; and they became restless, as if in turbid water, and the cities revolted, and many had no care for their relatives, but they renounced their souls, weeping for their princes. After that Svyatosláv sent to David of Smolénsk, saying: “We had intended to go against the Pólovtses, and pass the summer on the Don; but now the Pólovtses have vanquished Ígor, and his brother with his son; now come, brother, to protect the Russian land!” And David came to the Dnieper, and there arrived also other help, and they stopped at Trepól, but Yarosláv collected his troops at Chernígov.

The pagan Pólovtses, having conquered Ígor and his brothers, were filled with great conceit, and they gathered all their tribes against the Russian land. And there was a strife among them, for Konchák said: “Let us march against Kíev, where our brothers and our Grand Prince Bonyák were cut down!” But Kza said: “Let us go against the Sem, where their wives and children are left, an easy booty for us; we shall sack their cities without danger!” And thus they divided into two parts. Konchák went against Pereyáslavl. He besieged the city, and they fought the whole day. At that time Vladímir Glyébovich was the Prince of Pereyáslavl. He being bold and a mighty warrior, rode out of the city and rushed against the enemy, and then a few men of his druzhína were emboldened, and they fought valiantly. Many Pólovtses surrounded them. Then the others, seeing their Prince hard pressed, rushed out of the city, and saved their Prince, who was wounded with three spear thrusts. This good Vladímir rode back into the city heavily wounded, and he wiped the sweat from his brave face, having fought doughtily for his country.

Vladímir sent word to Svyatosláv, and to Rúrik, and to David: “The Pólovtses are at my gates, help me!” Svyatosláv sent word to David, who stood at Trepól with his Smolénsk troop. The men of Smolénsk held a council, and said: “We have marched to Kíev to fight in case there is a war there; but we cannot look for another war, for we are worn out.” Svyatosláv hurried to the Dnieper with Rúrik and other troops, against the Pólovtses, and David went away with his Smolénsk men. When the Pólovtses heard this, they went away from Pereyáslavl, but on their way they attacked Rímov. The Rímovans shut themselves up in the city; having climbed the rampart, two wicker structures gave way with all their men, God having so willed, and broke in the direction of the enemy. Terror fell upon the city people. Some of them sallied from the city and kept up a running fight into the Rímov swamps, and thus escaped capture; but those who remained in the city were all taken prisoners. Vladímir sent again to Svyatosláv Vsévolodich and Rúrik Rostislávich, imploring them to come to his aid. But they were tardy in coming, having waited for David with his Smolénsk troop, and thus they did not get there in time to meet the Pólovtses. Having taken the city of Rímov, the Pólovtses returned to their homes, loaded down with booty. The princes went back to their homes, and they were very sad, and they were sorry for Vladímir Glyébovich, for he was struck down with mortal wounds, and they were sorry for the Christians that had been taken prisoners by the pagans....

The other Pólovtses were going by another road to Putívl. Kza had a large host with him; they laid waste the country, burnt the villages, and also burnt the castle near Putívl, and returned home again.

Ígor Svyatoslávich was that year with the Pólovtses, and he said: “According to my deserts have I received defeat at Thy hands, my Lord, and not the daring of the pagans has broken the might of Thy servants. I do not complain of my suffering, for I have been punished for my misdeeds.” The Pólovtses, respecting his leadership, did not do him any harm, but placed over him fifteen guards of their sons, and five lords’ sons, in all twenty. They gave him permission to go where he wanted, and he went a-hunting with the hawk, and there were with him five or six of his servants. His guards obeyed him and honoured him, and whithersoever he sent them, they did his command without grumbling. He had brought with him a priest from Russia, with all the divine service, for he did not know the divine will, and he thought he would have to stay there for a long time. But the Lord delivered him for the many prayers of the Christians which they sent up to heaven, and the many tears which they shed for him. While he was among the Pólovtses, there was a man there, himself a Pólovts, by the name of Lavór; he having a blessed thought said: “I will go with you to Russia!” At first Ígor had no confidence in him, but had a high opinion of his own manliness, for he did not intend to take the man and run with him into Russia; he said: “For glory’s sake I did not then run away from my druzhína, and even now will I not walk upon an inglorious road.”

But there were with him the son of the thousand-man and his equerry, and they pressed him and said: “Go, O Prince, back to Russia, if the Lord will deliver you!” But the time was not propitious. As we said before, the Pólovtses returned from Pereyáslavl, and Ígor’s advisers said to him: “You harbour a proud thought and one that is not pleasing to God; you do not intend to take the man and run with him, but why do you not consider that the Pólovtses will return from the war, and we have heard that they will slay all the princes and all the Russians, and there will be no glory for you, and you will lose your life.” Prince Ígor took their advice to heart, being afraid of the return of the Pólovtses, and bethought himself of flight. He was not able to run away either in daytime or at night, for the guards watched him, but he found an opportune time at the setting of the sun. And Ígor sent his equerry to Lavór, saying: “Cross on the other side of the Tor with a led horse,” for he intended to fly to Russia with Lavór. At that time the Pólovtses were drunk with kumys; and it was towards evening when his equerry came back and told him that Lavór was waiting for him. Ígor arose frightened and trembling, and bowed before the image of the Lord and the honourable cross, and said: “Lord, knower of hearts! If Thou, Master, wilt save me, unworthy one,”--and he took the cross and the image, lifted the tent’s side, and crawled out. His guards were gambling and feasting, for they thought that the Prince was asleep. He arrived at the river, waded across, and mounted the horse; thus they both rode by the tents.

This deliverance the Lord granted on a Friday, in the evening. He then walked eleven days to the town of Donéts, and thence he went to his Nóvgorod, and they were much rejoiced. From Nóvgorod he went to his brother Yarosláv in Chernígov, to ask for help in the Posémie. Yarosláv was glad to see him, and promised him aid. Ígor travelled thence to Kíev to Grand Prince Svyatosláv, and Svyatosláv was glad to see him, as was also Rúrik.

FOOTNOTES:

[19] For notes consult the _Word of Ígor’s Armament_ (p. 80 _et sqq._).

[20] A Finnish tribe.

[21] Town in the country of the Vyátiches.

[22] The country along the river Sem.

The Word of Ígor’s Armament. (End of XII. century.)

No other production of Russian antiquity has roused so much interest in Russia and abroad as this version of Ígor’s expedition by an unknown poet of the end of the twelfth century. Thirty-five translations into modern Russian, numerous translations into Little-Russian, Polish, Bohemian, Servian, Bulgarian, Hungarian, German, French, witness to the enormous popularity this production has attained. The historical background of the poem is found in the recital from the Kíev Chronicle, which is given on pp. 71-80. The disasters which befell Ígor and his army are probably told with better effect in that prosaic version; but the superior value of the _Word_ lies in its being a precious relic of the popular poetry of the end of the twelfth century, such as no other nation can boast of. The _Nibelungenlied_ and the _Chanson de Roland_ are chiefly productions of a literary character, while the _Word_ bears every evidence of representing the untutored labour of a popular bard.

Who the author was, when he lived, for whom he sang, are all unanswered questions, but from internal evidence we glean that he sang for his contemporaries while Ígor was still alive. From his apostrophe to Yarosláv Osmomýsl, who died in 1187, we may infer that the poem was written before that year, and it is not unlikely, from his vivid description of the battle at the Kayála, that he was an eye-witness of the expedition which took place in 1185. From the absence of biblical references it is generally assumed that the author was not a member of the clerical profession. Here, however, various difficulties arise. It is quite incomprehensible why there should be so many references to pagan divinities at a time when Christianity had been deep-rooted in Russia for fully two centuries; why, except for the evident imitation of many passages in the _Zadónshchina_, there should be no reference to the poem by any medieval writer, and why only one copy of so remarkable a work should have been preserved. If this poem came so very near being lost to posterity, how many other remarkable productions of that early period have disappeared? It is not at all impossible that there existed an extensive popular poetry, of which only the barest traces have come down to us. This suspicion is strengthened by the emphatic mention by the author of the _Word_ of a poet Boyán who had lived before his days.

A copy of the poem was discovered by Count A. I. Músin-Púshkin, Procurator-General of the Holy Synod, in 1795. He it was who in rummaging St. Petersburg bookstalls had discovered the manuscript of Néstor’s Chronicle. From a monk he procured a collection of eight pieces, the fifth of which was this poem. He published the _Word_, as this poem is called in the manuscript, in 1800, with a modern Russian translation. The manuscript itself was burnt in the Moscow conflagration of 1812. The poem has since been edited a countless number of times, and equally large is the mass of critical essays to explain the many dark and corrupt places of what now must pass for the original. When we consider that there are not less than six versions of the _Word_ in French, it seems strange that it is now first rendered into English in its entirety. There is an imperfect translation of a small part of it in H. H. Munro’s _The Rise of the Russian Empire_, Boston and London, 1900.

I

Were it not well for us, O brothers, to commence in the ancient strain the sad story of the armament of Ígor,[23] Ígor son of Svyatosláv? And let the song be told according to the accounts of the time, and not according to the cunning of Boyán[24] the Wise, for Boyán the Wise, when he wished to make a song, soared with his thoughts in the tree, ran as a grey wolf over the earth, flew as a steel-grey eagle below the clouds. When he recalled the strife of former time, he let loose ten falcons o’er a flock of swans, and every swan each touched sang first a song: to old Yarosláv,[25] to brave Mstisláv[26] who slew Redédya before the Kasóg army, to fair Román Svyatoslávich.[27] But Boyán, O brothers, did not let loose ten falcons on a flock of swans, but laid his inspired fingers on the living strings, and they themselves sounded the glory to the princes.

Let us begin, O brothers, this tale from Vladímir[28] of old to the late Ígor who strengthened his soul by his valour, and sharpened it by the courage of his heart, and having filled himself with a manly spirit, led his valiant army for the land of Russia into the country of the Pólovtses.[29]

II

Then Ígor looked up to the bright sun, and saw that he had covered in darkness[30] all his warriors. And Ígor spoke to his druzhína: “O brothers and druzhína! It is better to be cut to pieces than to be made a captive! Let us, O brothers, mount our swift horses that we may behold the beautiful Don!”

A strong desire filled the Prince’s soul to drink from the great Don, and his eagerness blinded him to the evil omen.

“For I wish,” he said, “to break the spear on the border of the Pólovts land together with you, sons of Russia! I want to lay down my head, and drink with my helmet from the Don!”

O Boyán, nightingale of ancient time! It were for you to spell this army, soaring like a nightingale over the tree of thought, flying like an eagle below the clouds, stringing together words for the deeds of that time, racing over Troyán’s[31] footsteps over fields to the mountains. You ought to have sung a song to Ígor, his grandson: “Not a storm has driven the falcons over the broad fields: flocks of crows hasten to the great Don.”... Or you might have sung thus, inspired Boyán, grandson of Velés[32]:

“The horses neigh beyond the Sulá[33]; glory resounds in Kíev; trumpets blare in Nóvgorod[34]; the standards are at Putívl[35]; Ígor waits for his beloved brother Vsévolod. And Vsévolod, the Grim Aurochs, spoke to him: “My only brother, my only light, glorious Ígor, we are both sons of Svyatosláv! Saddle, O brother, your swift steeds, for mine are ready for you, having been saddled in advance at Kursk! My Kurians are tried warriors, nurtured by the sound of trumpets, rocked in helmets, fed at the point of the spear. The roads are known to them; the ravines are familiar to them; their bows are drawn; their quivers open, their swords--whetted. They race over the fields like grey wolves, seeking honour for themselves, and glory for their Prince.”

III

Then Prince Ígor stepped into the golden stirrup and galloped over the clear field. The sun barred his way in darkness; night groaning with the cries of birds awoke him; beasts howled, and Div[36] called in the top of a tree, sending the news to the unknown land, to the Vólga, the Sea border,[37] the Sulá country, Surózh[38] and Korsún,[39] and to you, idol of Tmútorokan![40] But the Pólovtses hastened by untrodden roads to the great Don; the carts creaked at midnight, like swans let loose.

Ígor leads his soldiers to the Don: the birds in the thicket forbode his misfortune; the wolves bristle up and howl a storm in the mountain clefts; the eagles screech and call the beasts to a feast of bones; the foxes bark for the crimson shields. O Russian land, you are already beyond the mound![41] Night is long and murky; the dawn withholds the light; mist covers the fields; the nightingale’s song is silent; the cawing of the crows is heard. The Russians bar the long fields with their crimson shields, seeking honour for themselves and glory for the Prince.

IV

Early in the morning, on the Friday, they crushed the pagan Pólovts host, and, spreading like arrows over the field, seized fair Pólovts maidens, and with them gold and gold-worked stuffs and costly velvet; with cloaks and coats and Pólovts lace they bridged their way over bogs and muddy places. A red flag, white pennon, red panache, silver cross-beam, for the brave son of Svyatosláv!...[42] Olég’s valiant brood has flown afar and dreams in the field! They thought not to offend the falcon, gerfalcon, nor you, black raven, pagan Pólovts! But Gza ran like a grey wolf, with Konchák[43] in his track, to the great Don.

V

Very early the next morning a bloody dawn announces the day. Black clouds come from the sea and try to veil four suns,[44] while blue lightnings quiver through them. There is to be a mighty thunder, and the rain is to go down in arrows by the great Don! There spears will be broken; there swords will be blunted against Pólovts helmets on the Kayála,[45] by the great Don. O Russian land, you are already beyond the mound!

Behold the winds, Stribóg’s[46] grandchildren, blow arrows from the sea on Ígor’s valiant army. The earth groans, the rivers flow turbid; dust covers the fields; the banners whisper. The Pólovtses come from the Don, and from the sea, and from all sides: the Russian army recedes. The devil’s children fill the field with their cries, but the brave Russians line it with their crimson bucklers.

Grim Aurochs Vsévolod! You stand in the van; you pour arrows on the warriors; you thunder with steel swords against their helmets. Wherever you, Aurochs, lead, gleaming with your golden helmet, there fall the heads of the pagan Pólovtses, their Avar[47] helmets cloven by your tempered swords, Grim Aurochs Vsévolod! What wound does he brook, O brothers, having forgotten his honours and manner of life, and Chernígov town, his paternal golden throne, and the caresses of his sweetheart, Glyeb’s fair daughter,[48] and the habits and customs of his home?

VI

Troyán’s age is past, gone are the years of Yarosláv; past are the expeditions of Olég,[49] the son of Svyatosláv. That Olég had fostered discord with his sword, and had sowed arrows over the land. In Tmútorokan city he stepped into the golden stirrup. Great Yarosláv, that was, heard the tocsin,[50] and Vsévolod’s son Vladímir closed his ears all the days at Chernígov.[51] But Glory brought Borís,[52] the son of Vyachesláv, before the judgment seat and bedded him, brave young prince, on the green feather grass of the steppe, through Olég’s offence....

Then, in the days of Olég Gorislávich,[53] feuds were sown and grew, and Dazhbóg’s[54] grandchildren perished, and the years of men were shortened by the discord of the princes. In those days the warriors rarely walked behind the plough in the Russian land, but the ravens croaked as they divided the dead bodies, and crows chattered, flying to the banquet. Such were the wars and expeditions then, but the like of this war was never known.

VII

From early morning until evening, from evening until daylight fly tempered arrows, thunder the swords against the helmets, resound the steel spears in a strange field, within the country of the Pólovtses. The black earth beneath the hoofs was sown with bones, and watered with blood, and a harvest of sorrow went up in the Russian land.

What noise is that, what din, so early in the morning before dawn? Ígor leads his army; he is sorry for his beloved brother Vsévolod. They fought a day, they fought another[55]; upon the third at noon fell the standards of Ígor. The brothers separated on the bank of the swift Kayála. Here there was not enough of bloody wine; here the brave Russians ended the feast: they gave their host their fill to drink, and themselves fell for the Russian land. The grass withered from sorrow, and the trees in anguish bent down to the earth.[56]

VIII