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Primary Chronicle

St Nestor the Chronicler, tr. Cross, 1930

6508–6607 (1000–1099)

6508 (1000). Malfred died. In this year died also Rogned, Yaroslav’s mother.

6509 (1001). In this year died Izyaslav, son of Vladimir and father of Bryachislav.

6510–6511 (1002–1003). In this year died Vseslav, son of Izyaslav and grandson of Vladimir.

6512–6515 (1004–1007). The saints were brought to the Church of the Holy Virgin.

6516–6519 (1008–1011). The Princess Anna, wife of Vladimir, passed away.

[130] 6520–6522 (1012–1014). When Yaroslav was in Novgorod, he paid two thousand grivni a year as tribute to Kiev, and distributed one thousand to his courtiers in Novgorod. All the viceroys of Novgorod had always paid like sums, but Yaroslav ceased to render this amount to his father. Then Vladimir exclaimed, “Repair the road and build a bridge,” for he purposed to attack his son Yaroslav, but he fell ill.

6523 (1015). While Vladimir was desirous of attacking Yaroslav, the latter sent overseas and imported Varangian reinforcements, since he feared his father’s advance. But God will not give the devil any satisfaction. For when Vladimir fell ill, Boris was with him at the time. Since the Pechenegs were attacking the Russes, he sent Boris out against them, for he himself was very sick, and of this illness he died on July 15. Now he died at Berestovoye, but his death was kept secret, for Svyatopolk was in Kiev. But at night his companions took up the flooring between two rooms, and after wrapping the body in a rug, they let it down to the earth with ropes. After they had placed it upon a sledge, they took it away and buried it in the Church of the Virgin that Vladimir himself had built.

When the people heard of this, they assembled in multitudes and mourned him, the boyars as the defender of their country, the poor as their protector and benefactor. They laid him in a marble coffin, and preserved the body of the blessed Prince amid their mourning.

He is the new Constantine of mighty Rome, who baptized himself [131] and his subjects; for the Prince of Rus imitated the acts of Constantine himself. Even if he was formerly given to evil lusts, he afterward consecrated himself to repentance, according to the teaching of the Apostle that “when sin increases, there grace abounds the more.” (Rom. v, 20.) Even if he had previously committed other crimes in his ignorance, he subsequently distinguished himself in repentance and almsgiving. As it is written, “As I shall find you, so shall I judge you.” (Wis. xi, 17.) Thus the Prophet says, “As I the Lord Adonai live, I desire not the death of a sinner, but rather that he shall turn from his way and live; turn in repentance from your wicked way.” (Ezek. xxxiii, 11.) For many of those who act justly and live in righteousness turn from the virtuous road to death and are destroyed; while others live unrighteously, yet are admonished before their deaths, and atone for their sins through laudable repentance.

Thus the Prophet says, “The righteousness of the righteous shall not save him in the day of his transgression. When I say to the righteous man, ‘Thou shalt live,’ if he trust to his righteousness and commit iniquity, all his righteousness shall not be remembered, and he shall die in the iniquity that he hath committed. And when I say to the wicked, ‘Thou shalt die the death,’ if he turn from his sin and perform equity and justice, restore his pledge, and give back what he hath stolen, then all his sins that he hath committed shall not be remembered, because he performed equity and justice, and in them shall he live. I shall judge each of you according to his way, oh house of Israel.” (Ezek. xxxiii, 12–16, 20.)

Vladimir died in the orthodox faith. He effaced his sins by repentance and by almsgiving, which is better than all things else. For the Lord says, “I desire alms, and not a sacrifice.” (Matt. ix, 13.) Alms are better and more exalted than all other things, since they lead us into the presence of God, even to heaven itself; as the angel said to Cornelius, “Thy prayers and thy almsgivings are remembered before God.” (Acts, x, 4.)

It is indeed marvelous what benefits Vladimir conferred upon the land of Rus by its conversion. But we, though Christians, do not render him honor in proportion to this benefaction. For if he had not converted us, we should now be a prey to the crafts of the devil, even as our ancestors perished. If we had been zealous for him, and had offered our prayers to God in his behalf upon the day of his death, then God, beholding our zeal, would have glorified him. It is fitting for us to pray God for his sake, inasmuch as through him we have come to know God. But may God grant thee according to thy heart’s desire and fulfill all thy requests, giving thee the kingdom of heaven which thou didst desire! May God confer upon thee the crown among the righteous, happiness in paradisial sustenance, and association with Abraham and the other patriarchs! As Solomon said, “When a righteous man dieth, his hope is not lost.” (Prov. xi, 7.) The people of Rus, mindful of their holy baptism, hold this Prince in pious memory, and glorify God in prayers and hymns and psalms, singing to God as his new people, enlightened by his Holy Spirit, maintaining the hope of our great God and of our Savior Jesus Christ, that He will give each one of us joy ineffable according to his labors. And may such be the lot of all Christians!

[132] Svyatopolk settled in Kiev after his father’s death, and after calling together all the inhabitants of Kiev, he began to distribute largess among them. They accepted it, but their hearts were not with him, because their brethren were with Boris. When Boris returned with the army, after meeting the Pechenegs, he received the news that his father was dead. He mourned deeply for him, for he was beloved of his father before all the rest.

When he came to the Alta, he halted. His father’s retainers then urged him to take his place in Kiev on his father’s throne, since he had at his disposal the latter’s retainers and troops. But Boris protested, “Be it not for me to raise my hand against my elder brother. Now that my father has passed away, let him take the place of my father in my heart.” When the soldiery heard these words, they departed from him, and Boris remained with his servants.

But Svyatopolk was filled with lawlessness. Adopting the device of Cain, he sent messages to Boris that he desired to live at peace with him, and would increase the territory he had received from his father. But he plotted against him how he might kill him. So Svyatopolk came by night to Vyshegorod. After secretly summoning to his presence Putsha and the boyars of the town, he inquired of them whether they were wholeheartedly devoted to him. Putsha and the men of Vyshegorod replied, “We are ready to lay down our lives for you.” He then commanded them to say nothing to any man, but to go and kill his brother Boris. They straightway promised to execute his order. Of such men Solomon has well said, “They make haste to shed blood unjustly. For they [133] promise blood, and gather evil. Their path runneth to evil, for they possess their souls in dishonor.” (Prov. i, 16–19.)

These emissaries came to the Alta, and when they approached, they heard the sainted Boris singing vespers. For it was already known to him that they intended to take his life. Then he arose and began to chant, saying, “Oh Lord, how are they increased who come against me! Many are they that rise up against me.” (Ps. iii, 1.) And also, “Thy arrows have pierced me, for I am ready for wounds and my pain is before me continually.” (Ps. xxxviii, 2, 17.) And he also uttered this prayer: “Lord, hear my prayer, and enter not into judgment with thy servant, for no living man shall be just before thee. For the enemy hath crushed my soul.” (Ps. cxl, 1–3.) After ending the six psalms, when he saw how men were sent out to kill him, he began to chant the Psalter, saying, “Strong bulls encompassed me, and the assemblage of the evil beset me. Oh Lord my God, I have hoped in thee; save me and deliver me from my pursuers.” (Ps. xxii, 12, 16; vii, 1.) Then he began to sing the canon. After finishing vespers, he prayed, gazing upon the eikon, the image of the Lord, with these words: “Lord Jesus Christ, who in this image hast appeared on earth for our salvation, and who, having voluntarily suffered thy hands to be nailed to the Cross, didst endure thy passion for our sins, so help me now to endure my passion. For I accept it not from those who are my enemies, but from the hand of my own brother. Hold it not against him as a sin, oh Lord!”

After offering this prayer, he lay down upon his couch. [134] Then they fell upon him like wild beasts about the tent, and overcame him by piercing him with lances. They also overpowered his servant, who cast himself upon his body. For he was beloved of Boris. He was a servant of Hungarian race, George by name, to whom Boris was greatly attached. The Prince had given him a large gold necklace which he wore while serving him. They also killed many other servants of Boris. But since they could not quickly take the necklace from George’s neck, they cut off his head, and thus obtained it. For this reason his body was not recognized later among the corpses.

The desperados, after attacking Boris, wrapped him in a canvas, loaded him upon a wagon, and dragged him off, though he was still alive. When the impious Svyatopolk saw that he was still breathing, he sent two Varangians to finish him. When they came and saw that he was still alive, one of them drew his sword and plunged it into his heart. Thus died the blessed Boris, receiving from the hand of Christ our God the crown among the righteous. He shall be numbered with the Prophets and the Apostles, as he joins with the choirs of martyrs, rests in the lap of Abraham, beholds joy ineffable, chants with the angels, and rejoices in company with the choirs of saints. After his body had been carried in secret to Vyshegorod, it was buried in the Church of St Basil.

The desperate murderers, [135] godless wretches that they were, returned to Svyatopolk in hope of commendation. The names of these contemners of the law are Putsha, Taletz, Elovit, and Lyashko, and their father was Satan himself. For such servants are devils, since devils are sent to do evil, and angels to do good. An angel does no harm to man, but, instead, thinks constantly of his good. Angels render help to Christians, and protect them against their adversary the devil. But devils always seek after evil, and hate man, since they behold him honored of God. Because they envy him, they are swift in their evil mission. An evil man, eager for crime, is worse than a devil, because devils at least fear God, whereas an evil man neither fears God nor is ashamed before men. Devils fear the Cross of the Lord, but an evil man does not even fear the Holy Cross.

The impious Svyatopolk then reflected, “Behold, I have killed Boris; now how can I kill Gleb?” Adopting once more Cain’s device, he craftily sent messages to Gleb to the effect that he should come quickly, because his father was very ill and desired his presence. Gleb quickly mounted his horse, and set out with a small company, for he was obedient to his father. When he came to the Volga, his horse stumbled in a ditch on the plain, and broke his leg. He arrived at Smolensk, and setting out thence at dawn, he embarked in a boat on the Smyadyn. At this time, Yaroslav received from Predslava the tidings of their father’s death, and he sent word to Gleb that he should not set out, because his father [136] was dead and his brother had been murdered by Svyatopolk. Upon receiving these tidings, Gleb burst into tears, and mourned for his father, but still more deeply for his brother. He wept and prayed with the lament, “Woe is me, oh Lord! It were better for me to die with my brother than to live on in this world. Oh my brother, had I but seen thy angelic countenance, I should have died with thee. Why am I now left alone? Where are thy words that thou didst say to me, my brother? No longer do I hear thy sweet counsel. If thou hast received affliction from God, pray for me that I may endure the same passion. For it were better for me to dwell with thee than in this deceitful world.”

While he was thus praying amid his tears, there suddenly arrived those sent by Svyatopolk for Gleb’s destruction. These emissaries seized Gleb’s boat, and drew their weapons. The servants of Gleb were terrified, and the impious messenger, Goryaser, gave orders that they should slay Gleb with despatch. Then Gleb’s cook, Torchin by name, seized a knife, and stabbed Gleb. He was offered up as a sacrifice to God like an innocent lamb, a glorious offering amid the perfume of incense, and he received the crown of glory. Entering the heavenly mansions, he beheld his long-desired brother, and rejoiced with him in the joy ineffable which they had attained through their brotherly love.

“How good and fair it is for brethren to live together!” (Ps. cxxxiii, 1.) But the impious ones returned again, [137] even as David said, “Let the sinners return to hell.” (Ps. ix, 17.) When they returned to Svyatopolk, they reported that his command had been executed. On hearing these tidings, he was puffed up with pride, since he knew not the words of David, “Why art thou proud of thy evildoing, oh mighty one? Thy tongue hath considered lawlessness all the day long.” (Ps. lii, 1.)

After Gleb had been slain, his body was thrown upon the shore between two tree-trunks, but afterward they took him and carried him away, to bury him beside his brother Boris in the Church of St Basil. United thus in body and still more in soul, ye dwell with the Lord and King of all, in eternal joy, ineffable light, bestowing salutary gifts upon the land of Rus. Ye give healing to other strangers who draw near with faith, making the lame to walk, giving sight to the blind, to the sick health, to captives freedom, to prisoners liberty, to the sorrowful consolation, and to the oppressed relief. Ye are the protectors of the land of Rus, shining forever like beacons and praying to the Lord in behalf of your countrymen. Therefore must we worthily magnify these martyrs in Christ, praying fervently to them and saying: “Rejoice, martyrs in Christ from the land of Rus, who give healing to them who draw near to you in faith and love. Rejoice, dwellers in heaven. In the body ye were angels, servants in the same thought, comrades in the same image, of one heart with the saints. To all that suffer [138] ye give relief. Rejoice, Boris and Gleb, wise in God. Like streams ye spring from the founts of life-giving water which flow for the redemption of the righteous. Rejoice, ye who have trampled the serpent of evil beneath your feet. Ye have appeared amid bright rays, enlightening like beacons the whole land of Rus. Appearing in faith immutable, ye have ever driven away the darkness. Rejoice, ye who have won an unslumbering eye, ye blessed ones who have received in your hearts the zeal to fulfill God’s holy commandments. Rejoice, brethren united in the realms of golden light, in the heavenly abodes, in glory unfading, which ye through your merits have attained. Rejoice, ye who are brightly irradiate with the luminance of God, and travel throughout the world expelling devils and healing diseases. Like beacons supernal and zealous guardians, ye dwell with God, illumined forever with light divine, and in your courageous martyrdom ye enlighten the souls of the faithful. The light-bringing heavenly love has exalted you, wherefore ye have inherited all fair things in the heavenly life: glory, celestial sustenance, the light of wisdom, and beauteous joys. Rejoice, ye who refresh our hearts, driving out pain and sickness and curing evil passions. Ye glorious ones, with the sacred drops of your blood ye have dyed a robe of purple which ye wear in beauty, and reign forevermore with Christ, interceding with him for his new Christian nation and for your fellows, for our land is hallowed [139] by your blood. By virtue of your relics deposited in the church, ye illumine it with the Holy Spirit, for there in heavenly bliss, as martyrs among the army of martyrs, ye intercede for your nation. Rejoice, bright daysprings, our Christ-loving martyrs and intercessors! Subject the pagans to our Princes, beseeching our Lord God that they may live in concord and in health, freed from intestine war and the crafts of the devil. Help us therefore who sing and recite your sacred praise forever unto our life’s end.”

Now the impious and evil Svyatopolk killed Svyatoslav in the Hungarian mountains, after causing him to be pursued as he fled into Hungary. Then he began to reflect how he would kill all his brethren, and rule alone in Rus. He schemed thus in his pride, being ignorant that God attributes power according to his divine plans. For the Most High God appoints emperor and prince, and confers authority according to his desires. Wherever a nation is justified before God, he there appoints a just emperor or prince, who loves law and righteousness, and sets up a governor and a judge to render judgment. For if the princes are righteous in the land, many sins are remitted. But if they are evil and deceitful, then God visits yet greater evil [140] upon that country, for the prince is its head. Thus Isaiah said, “They have sinned from head to foot” (Is. i, 6), meaning from the emperor down to the common people. “Woe unto that city in which the prince is young, loving to drink wine amid music and in the company of young councillors. God bestoweth such princes in requital for sin, and taketh away from Jerusalem the strong, the giant, the valiant man, the judge, the prophet, the moderate elder, the able councillor, the cunning artificer, the learned, the wise, and the obedient. I shall appoint a youth to be their prince, and a brawler to be their ruler.” (Is. iii, 1–4.)

The impious Svyatopolk thus began his reign in Kiev. Assembling the people, he began to distribute skins to some and furs to others, and thus dissipated a large sum.

When Yaroslav heard of his father’s death, he had many Varangians under his command, and they offered violence to the inhabitants of Novgorod and to their wives. The men of Novgorod then rose and killed the Varangians in their market place. Yaroslav was angry, and departing to Rakom, he took up his abode in the castle. Then he sent messengers to Novgorod with the comment that the death of his retainers was beyond remedy, but at the same time he summoned before him the chief men of the city who had massacred the Varangians, and craftily killed them. The same night news came from Kiev sent by his sister Predslava to the effect that his father was dead, that Svyatopolk had settled in Kiev after killing Boris, and was now endeavoring to compass the death of Gleb, [141] and she warned Yaroslav to be exceedingly on his guard against Svyatopolk. When Yaroslav heard these tidings, he grieved for his father and his retainers.

On the morrow, he collected the remnant of the men of Novgorod and regretfully lamented, “Alas for my beloved retainers, whom I yesterday caused to be killed! You would indeed be useful in the present crisis.” He wiped away his tears, and informed his subjects in the assembly that his father was dead, and that Svyatopolk had settled in Kiev after killing his brethren. Then the men of Novgorod said, “We can still fight for you, oh Prince, even though our brethren are slain.” So Yaroslav collected one thousand Varangians and forty thousand other soldiers, and marched against Svyatopolk. He called on God as his witness and protested, “It was not I who began to kill our brethren, but Svyatopolk himself. May God be the avenger of the blood of my brethren, inasmuch as Svyatopolk, despite their innocence, has shed the just blood of Boris and Gleb. Perhaps he will even visit the same fate upon me. But judge me, oh Lord, according to the right, that the malice of the sinful may end.” So he marched against Svyatopolk. When Svyatopolk learned that Yaroslav was on his way, he prepared an innumerable army of Russes and Pechenegs, and marched out toward Lyubech on one side of the Dnieper, while Yaroslav was on the opposite bank.

6524 (1016). Yaroslav arrived before Kiev, and the brothers stood over against each other on both banks of the Dnieper, but neither party dared attack. They remained thus face to face for three months. Then Svyatopolk’s general [142] rode out along the shore and scoffed at the men of Novgorod, shouting, “Why did you come hither with this crooked-shanks, you carpenters? We shall put you to work on our houses.” When the men of Novgorod heard this taunt, they declared to Yaroslav, “Tomorrow we will cross over to them, and whoever will not go with us we will kill.” Now it was already beginning to freeze. Svyatopolk was stationed between two lakes, and caroused with his retinue the whole night through. Yaroslav on the morrow marshaled his troops, and crossed over toward dawn. His forces disembarked on the shore, and pushed the boats out from the bank. The two armies advanced to the attack, and met upon the field. The carnage was terrible. Because of the lake, the Pechenegs could bring no aid, and Yaroslav’s troops drove Svyatopolk with his followers toward it. When the latter went out upon the ice, it broke under them, and Yaroslav began to win the upper hand. Svyatopolk then fled among the Lyakhs, while Yaroslav established himself in Kiev upon the throne of his father and his grandfather. Yaroslav had then been in Novgorod twenty-eight years.

6525 (1017). Yaroslav took up his abode in Kiev, and in the same year the churches were burned.

6526 (1018). Boleslav attacked Yaroslav with Svyatopolk and his Lyakhs. [143] After collecting Russes, Varangians, and Slavs, Yaroslav marched forth against Boleslav and Svyatopolk, and upon arriving at Volyn, they camped on both sides of the river Bug. Now Yaroslav had with him his guardian and general, Budy by name. He scoffed at Boleslav, remarking, “We shall pierce your fat belly with a pike.” For Boleslav was big and heavy, so that he could scarcely sit a horse, but he was crafty. So Boleslav said to his retainers, “If you do not avenge this insult, I will perish alone,” and leaping upon his horse, he rode into the river and his retainers after him, while Yaroslav had no time to align his troops, so that Boleslav vanquished him.

Then Yaroslav fled with four men to Novgorod, and Boleslav entered Kiev in company with Svyatopolk. Boleslav ordered that his force should be dispersed to forage throughout the cities, and so it was done. When Yaroslav arrived at Novgorod in his flight, he planned to escape overseas, but the viceroy Constantine, son of Dobrynya, together with the men of Novgorod, destroyed his boats, protesting that they wished to fight once more against Boleslav and Svyatopolk. They set out to gather funds at the rate of four skins per man, ten grivni from each elder, and eighteen grivni from each boyar. With these funds they recruited Varangians whom they imported, and thus collected for Yaroslav a large army.

While Boleslav was settled in Kiev, the impious Svyatopolk ordered that any Lyakhs found in the city should be killed, [144] and so the Lyakhs were slain. Then Boleslav fled from Kiev, taking with him the property and the boyars of Yaroslav, as well as the latter’s two sisters, and made Anastasius steward of the property, for the latter had won his confidence by his flattery. He took with him a large company, and having appropriated to himself the cities of Cherven, he returned to his native land. Svyatopolk thus reigned alone in Kiev, but Yaroslav attacked him again, and Svyatopolk fled among the Pechenegs.

6527 (1019). Svyatopolk advanced with a large force of Pecheneg supporters, and Yaroslav collected a multitude of soldiery, and went forth against him to the Alta River. Yaroslav halted at the site where Boris had been slain, and lifting up his hands to heaven, exclaimed, “The blood of my brother cries aloud to thee, oh Lord. Avenge the blood of this just man. Visit upon this criminal the sorrow and terror that thou didst inflict upon Cain to avenge the blood of Abel.” Then he prayed and said, “My brethren, although ye be absent in the body, yet help me with your prayer against this presumptuous assassin.” When he had thus spoken, the two armies attacked, and the plain of the Alta was covered with the multitudinous soldiery of both forces. It was then Friday. As the sun rose, they met in battle, and the carnage was terrible, such as had never before occurred in Rus. The soldiers fought hand to hand and slaughtered each other. Three times they clashed, so that blood flowed in the valley. Toward evening Yaroslav conquered, and Svyatopolk fled.

As he fled, [145] a devil came upon him, and his bones were softened, so that he could not ride, but was carried in a litter. His retainers bore him to Brest in his flight, but he still cried out, “Fly with me, they are pursuing us!” His servants sent back to see who was pursuing them, and there was actually no one following their trail, but still they fled on with him. He lay in a faint, and when he recovered, he still cried out, “Run, they are pursuing us!” He could not endure to stay in one place, but fled through the land of the Lyakhs, pursued by the wrath of God. Upon reaching the wilderness between Poland and Bohemia, he ended his life in an evil fashion. When judgment thus rightly fell upon him as a sinner, torments seized this impious prince after his departure from this world. That is clearly proved by the fatal wound which was dealt him and which mercilessly drove him to his death; and since his death he abides in bonds and in torment everlasting. His tomb is in the wilderness even to this day, and an evil odor issues forth from it.

This retribution was exhibited by God as an admonition to the princes of Rus so that, if they do likewise after hearing of this dread example, they shall incur the same punishment, yet still more severe, because they, though familiar with this story, still commit the same evil crime. For Cain received seven punishments for killing Abel, and Lamech seventy, because Cain did not know the penalty to be exacted by God, while Lamech knew of the chastisement visited upon his ancestor, yet still committed murder notwithstanding. For Lamech said [146] to his wives, “I have killed a man to my harm, and a youth to my destruction. Wherefore,” said he, “seventy punishments are upon me, because I acted knowingly.” (Gen. iv, 23.) Lamech killed two brothers of Enoch, and took their wives. Likewise Svyatopolk was a new Abimelech, who was born in adultery, and who killed his brothers, the sons of Gideon. Thus Yaroslav settled in Kiev, together with his followers, and wiped away the sweat of his labors now that victory was won after a hard struggle.

6528 (1020). A son was born to Yaroslav, and he called his name Vladimir.

6529 (1021). Bryachislav, son of Izyaslav, grandson of Vladimir, came and captured Novgorod, and having taken the people of Novgorod and their property, he returned to Polotzk. When he arrived at the Sudomir River, Yaroslav came thither from Kiev on the seventh day. He conquered Bryachislav, and returned the people of Novgorod to their city, while Bryachislav fled to Polotzk.

6530 (1022). Yaroslav came to Brest. At this time Mstislav, who was in Tmutorakan, attacked the Kassogians. When Rededya, prince of the Kassogians, heard the report, he went forth against him, and as both armies stood face to face, Rededya said to Mstislav, “Why do we destroy our forces by mutual warfare? Let us rather fight [147] in single combat ourselves. If you win, you shall receive my property, my wife, and my children, and my land. But if I win, I shall take all your possessions.” Then Mstislav assented to his proposal. Rededya thus suggested that they should wrestle instead of fighting with weapons. They straightway began to struggle violently, and when they had wrestled for some time, Mstislav began to tire, for Rededya was large and strong. Then Mstislav exclaimed, “Oh Virgin Mother of God, help me! If I conquer this man, I will build a church in thy name.” Having spoken thus, he threw the Kassogian to the ground, then drew his knife and stabbed Rededya. He then penetrated into his territory, seized all his property, his wife, and his children, and imposed tribute upon the Kassogians. When he returned to Tmutorakan, he then founded a church dedicated to the Holy Virgin and built it, as it stands in Tmutorakan even to the present day.

6531 (1023). Mstislav marched against Yaroslav with a force of Khazars and Kassogians.

6532 (1024). While Yaroslav was at Novgorod, Mstislav arrived before Kiev from Tmutorakan, but the inhabitants of Kiev would not admit him. He thus departed thence and established himself upon the throne of Chernigov, while Yaroslav was at Novgorod. In this year, magicians appeared in Suzdal, and killed old people by satanic inspiration and devil worship, saying that they would spoil the harvest. There was great confusion and famine throughout all that country. The whole population went along the Volga to the Bulgarians, from whom they bought grain and thus sustained themselves.

When Yaroslav heard of the magicians, [148] he went to Suzdal. He there seized upon the magicians and dispersed them, but punished some, saying, “In proportion to its sin, God inflicts upon every land hunger, pest, drought, or some other chastisement, and man has no understanding thereof.” Then Yaroslav returned and came again to Novgorod, whence he sent overseas after Varangians. Thus Haakon came over with his Varangian followers. Now this Haakon was blind, and he had a robe all woven with gold. He allied himself with Yaroslav, and with his support Yaroslav marched against Mstislav who, upon hearing the news of their coming, proceeded to meet them at Listven.

At eventide Mstislav marshaled his troops, placing the Severians in the centre opposite the Varangians, while he himself and his personal retainers took up their position on the flanks. When night fell, there was darkness with lightning, thunder, and rain. Mstislav thus ordered his followers to attack. Mstislav and Yaroslav then attacked each other, and the Severians in the centre met the Varangians, who exhausted themselves in opposing them. Then Mstislav came up with his retainers to attack the Varangians, and the combat was violent. As the lightnings flashed, the weapons gleamed and the thunder roared, and the fight was violent and fearsome. Now when Yaroslav saw that he was overpowered, he fled from the field with Haakon, the Varangian prince, who lost his gold-woven robe in his flight. Yaroslav arrived safely at Novgorod, but Haakon departed beyond the sea. Mstislav, however, when on the morrow at dawn he beheld lying dead his own Severians [149] and the Varangians of Yaroslav whom his men had slain, exclaimed in exultation, “Who does not rejoice at this spectacle? Here lies a Severian, here a Varangian, and my retainers are unharmed.” Then Mstislav proposed to Yaroslav that the latter, as the eldest brother, should remain in Kiev, while the Chernigov district should belong to Mstislav. But Yaroslav did not dare to return to Kiev until they were properly reconciled. So Mstislav settled in Chernigov, and Yaroslav in Novgorod, though Kiev was occupied by subjects of Yaroslav.

6534 (1026). Yaroslav recruited many soldiers and arrived at Kiev, where he made peace with his brother Mstislav near Gorodetz. They divided Rus according to the course of the Dnieper. Yaroslav took the Kiev side, and Mstislav the other. They thus began to live in peace and fraternal amity. Strife and tumult ceased, and there was a great calm in the land.

6535 (1027). A third son was born to Yaroslav, and he named him Svyatoslav.

6536 (1028). A portent visible to the whole country appeared in the heavens.

6537 (1029). Peace prevailed.

6538 (1030). Yaroslav captured Byeltz. To Yaroslav was born his fourth son, and he named him Vsevolod. In this year, Yaroslav attacked the Chuds and conquered them. He thus founded the city of Yuryev. At this same time, Boleslav the Great died in Poland, and there was a revolt in the Polish country. [150] The people arose and killed the bishops, the priests, and the boyars, and there was rebellion among them.

6539 (1031). Yaroslav and Mstislav collected a large force and marched into Poland. They recaptured the cities of Cherven, and ravaged the Polish countryside. They also captured many Poles and distributed them as colonists in various districts. Yaroslav located his captives along the Ros, where they live to this day.

6540 (1032). Yaroslav began to found towns along the Ros.

6541 (1033). Eustathius, son of Mstislav, passed away.

6542–6543 (1034–1036). While on a hunting expedition, Mstislav fell sick and died, and was laid in the Church of the Holy Savior, which he himself had founded. In his time, it was built to a point higher than a man on horseback could reach with his hand. Mstislav was corpulent and red-faced, with large eyes, bold in battle, merciful, and a great lover of his retainers, begrudging them neither treasure nor food nor drink.

Thereafter Yaroslav assumed the entire sovereignty, and was the sole ruler in the land of Rus. Yaroslav went to Novgorod, where he set up his son Vladimir as prince, and appointed Zhidyata bishop. At this time, a son was born to Yaroslav, and he named him Vyacheslav. While Yaroslav was still at Novgorod, news came [151] to him that the Pechenegs were besieging Kiev. He then collected a large army of Varangians and Slavs, returned to Kiev, and entered his city. The Pechenegs were innumerable. Yaroslav made a sally from the city and marshaled his forces, placing the Varangians in the centre, the men of Kiev on the right flank, and the men of Novgorod on the left. When they had taken position before the city, the Pechenegs advanced, and they met on the spot where the metropolitan Church of St Sophia now stands. At that time, as a matter of fact, there were fields outside the city. The combat was fierce, but toward evening Yaroslav with difficulty won the upper hand. The Pechenegs fled in various directions, but as they did not know in what quarter to flee, they were drowned, some in the Syetoml, some in other streams, while the remnant of them is fleeing yet. In this same year, Yaroslav imprisoned his brother Sudislav in Pskov because he had been accused of conspiracy.

6545 (1037). Yaroslav built the great citadel at Kiev, near which stand the Golden Gates. He founded there also the metropolitan Church of St Sophia, the Church of the Annunciation by the Golden Gates, and also the Monastery of Sts George and Irene. During his reign, the Christian faith was fruitful and multiplied, while the number of monks increased, and new monasteries came into being. Yaroslav loved religious establishments and was devoted to priests, especially to monks. He applied himself to books, and read them continually [152] day and night. He assembled many scribes, and translated from Greek into Slavic. He wrote and collected many books through which true believers are instructed and enjoy religious education. For as one man plows the land, and another sows, and still others reap and eat food in abundance, so did this prince. His father Vladimir plowed and harrowed the soil when he enlightened Rus through baptism, while this prince sowed the hearts of the faithful with the written word, and we in turn reap the harvest by receiving the teaching of books. For great is the profit from book-learning.

Through the medium of books, we are shown and taught the way of repentance, for we gain wisdom and continence from the written word. Books are like rivers that water the whole earth; they are the springs of wisdom. For books have an immeasurable depth; by them we are consoled in sorrow. They are the bridle of self-restraint. For great is wisdom. As Solomon said in its praise, “I (wisdom) have inculcated counsel; I have summoned reason and prudence. The fear of the Lord is the beginning of wisdom. Mine are counsel, wisdom, constancy, and strength. Through me kings rule, and the mighty decree justice. Through me are princes magnified and the oppressors possess the earth. I love them that love me, and they who seek me shall find grace.” (Prov. viii, 12, 13, 14–17.) If you seek wisdom attentively in books, you will obtain great profit for your spirit. He who reads books [153] often converses with God or with holy men. If one possesses the words of the prophets, the teachings of the evangelists and the apostles, and the lives of the holy fathers, his soul will derive great profit therefrom. Thus Yaroslav, as we have said, was a lover of books, and as he wrote many, he deposited them in the Church of St Sophia which he himself had founded. He adorned it with gold and silver and churchly vessels, and in it the usual hymns are raised to God at the customary seasons. He founded other churches in the cities and districts, appointing priests and paying them out of his personal fortune. He bade them teach the people, since that is the duty which God has prescribed them, and to go often into the churches. Priests and Christian laymen thus increased in number. Yaroslav rejoiced to see the multitude of his churches and of his Christian subjects, but the devil was afflicted, since he was now conquered by this new Christian nation.

6546 (1038). Yaroslav attacked the Yatvingians.

6547 (1039). The Church of the Virgin which had been founded by Vladimir, Yaroslav’s father, was consecrated by the bishop Theopemptos.

6548 (1040). Yaroslav attacked Lithuania.

6549 (1041). Yaroslav attacked the Mazovians by boat.

6550 (1042). Vladimir, son of Yaroslav, attacked the people of Yam and conquered them. The horses of Vladimir’s soldiery died; and they tore the skins off the horses while the latter were still breathing, [154] so violent was the plague from which the animals suffered.

6551 (1043). Yaroslav sent his son Vladimir to attack Greece, and entrusted to him a large force. He assigned the command to Vyshata, father of Yan. Vladimir set out by ship, arrived at the Danube, and proceeded toward Tsargrad. A great storm arose, which broke up the ships of the Russes; the wind damaged even the prince’s vessel, and Ivan son of Tvorimir, Yaroslav’s general, took the prince into his boat. The other soldiers of Vladimir to the number of six thousand were cast on shore, and desired to return to Rus, but none of the prince’s retainers went with them. Then Vyshata announced that he would accompany them, and disembarked from the vessel to join them, exclaiming, “If I survive, it will be with the soldiers, and if I perish, it will be with the prince’s retainers.” They thus set out to return to Rus. It now became known to the Greeks how the Russes had suffered from the storm, and the Emperor, who was called Monomakh, sent fourteen ships to pursue them. When Vladimir and his retainers perceived that the Greeks were pursuing them, he wheeled about, dispersed the Greek ships, and returned to Rus. But the Greeks captured Vyshata, in company with those who had been cast on land, and brought them to Tsargrad, where they blinded many of the captive Russes. After peace had prevailed for three years thereafter, Vyshata was sent back to Yaroslav in Rus. At this same time, Yaroslav married his sister [155] to Kazimir, and as a wedding gift Kazimir surrendered eight hundred captives whom Boleslav had taken when he overcame Yaroslav.

6552 (1044). The bodies of the two princes Yaropolk and Oleg, sons of Svyatoslav, after their remains were baptized, were laid in the Church of the Holy Virgin.

In this same year died Bryachislav, son of Izyaslav, and father of Vseslav; and Vseslav his son succeeded to his throne. Him his mother bore by enchantment, for when his mother bore him, there was a caul over his head, and the magicians bade his mother bind this caul upon him, that he might carry it with him the rest of his life. Vseslav accordingly bears it to this day, and for this reason he is pitiless in bloodshed.

6553 (1045). Vladimir founded the Church of St Sophia at Novgorod.

6554–6555 (1046–1047). Yaroslav attacked and conquered the Mazovians, killing their prince Moislav, and subjected them to Kazimir.

6556–6558 (1048–1050). The princess, wife of Yaroslav, died on February 10.

6559 (1051). Yaroslav, after assembling the bishops, appointed Hilarion Metropolitan of Rus in St Sophia.

Let us now relate why the Monastery of the Crypts bears this name. Prince Yaroslav was fond of Berestovoye and the Church of [156] the Holy Apostles there situated. He gathered a large company of priests, among whom was a presbyter named Hilarion, a virtuous man, learned and ascetic. Hilarion used often to walk from Berestovoye toward the Dnieper to a certain hill, where the old Crypt Monastery now is, and made his orisons there. He dug a little crypt two yards deep, and often went thither from Berestovoye to chant the hours and offer his prayer to God in secret. Then God inspired the Prince to appoint him Metropolitan in St Sophia; and the crypt remained as it was.

Not many days afterward, there was a certain man, a layman from the city of Lyubech, in whose heart God inspired the desire to go on pilgrimage. He made his way to Mt. Athos, beheld the monasteries there, and upon examining them and being charmed by the monastic life, he entered one of the local monasteries, and begged the prior to confer upon him the monastic habit. The latter complied with his request and made him a monk, calling him Antonius, and after he had admonished him and instructed him in his monastic obligations, he bade him return to Rus accompanied by the blessing of the Holy Mount, that many other monks might spring from his example. The prior blessed him and dismissed him, saying, “Go in peace.” Antonius returned to Kiev, and reflected where he should live. He went about among the monasteries and liked none of them, since God did not so will, and subsequently wandered about among the hills and valleys seeking the place which God should show him. He finally came to the hill where Hilarion had dug the crypt, and liked this site, and rejoiced in it. He then lifted up his voice in prayer to God, saying amid his tears, “Oh Lord, strengthen me in this place, [157] and may there rest upon it the blessing of the Holy Mount and of the prior who tonsured me.” Thus he took up his abode there, praying to God, eating dry bread all the day long, drinking water in peace, and digging the crypt. He gave himself rest neither day nor night, but endured in his labors. in vigil, and in prayer. Afterward good men noticed his conduct, and supplied him according to his necessities. Thus he acquired distinction as the great Antonius, and those who drew near to him besought his blessing.

When the Great Prince Yaroslav died, Izyaslav his son inherited his domain and settled in Kiev, while Antonius was celebrated throughout Rus. Izyaslav observed his manner of life, and came with his retainers to request his blessing and prayers. The great Antonius was thus remarked and revered by everyone. Brothers joined him, and he welcomed and tonsured them. Brethren thus gathered about him to the number of twelve. They dug a great crypt and a church, and cells, which exist to this day in the crypt under the old monastery. When the brethren had thus assembled, Antonius said to them, “God has gathered you together, my brethren, and ye are under the blessing of the Holy Mount, through which the prior at the Holy Mount tonsured me and I have tonsured you also. May there be upon you first the blessing of God and second that of the Holy Mount.” And he added this injunction: “Live apart by yourselves, and I shall appoint you a prior; for I prefer [158] to go alone to yonder hill, as I formerly was wont when I dwelt in solitude.” So he appointed Barlaam as their prior, and betook himself to the hill, where he dug a grotto, which is under the new monastery, and in which he ended his life, enduring in virtue, and for the space of forty years never issuing forth from the crypt in which his bones lie to the present day.

The brethren thus abode with their prior, and as the number of monks in the crypt increased, they considered the establishment of a monastery outside the original crypt. Thus the prior and the brethren approached Antonius and said to him, “Father, the brethren have increased in numbers, and we can no longer find room in the crypt. If God and thy prayers so direct us, we might build a small church outside the crypt.” Antonius then bade them so to do. They obeyed him, and built a little chapel over the crypt and dedicated it to the Assumption of the Holy Virgin.

God continued to augment the number of the brotherhood through the intercession of the Holy Virgin, and the brethren took counsel with the prior as to constructing a monastery. The friars again visited Antonius, and said, “Father, our brethren increase in numbers, and we are desirous of building a monastery.” Antonius rejoiced and replied, “Blessed be God for all things, and may the prayers of the Holy Virgin and of the fathers of the Holy Mount be with you.” Having thus spoken, he sent one of the brotherhood to Prince Izyaslav with the message, “My Prince! Behold, God strengthens the brotherhood, but their abode is small; give us therefore the hill which [159] is above the crypt.” When Izyaslav heard these words, he rejoiced, and sent his servant, and gave to them the hill. The prior and the brethren founded there a great church, and fenced in the monastery with a palisade. They constructed many cells, completed the church, and adorned it with eikons. Such was the origin of the Crypt Monastery, which was so named because the brethren first lived in the crypt. The Crypt Monastery thus issued from the benediction of the Holy Mount.

Now when the monastery was completed during the priorate of Barlaam, Izyaslav founded the Monastery of St Demetrius, and appointed Barlaam prior therein, since he intended, by virtue of his material wealth, to make it superior to the ancient monastery. Many monasteries have indeed been founded by emperors and nobles and magnates, but they are not such as those founded by tears, fasting, prayer, and vigil. Antonius had neither silver nor gold, but accomplished his purpose through tears and fasting, as I have recounted.

When Barlaam had departed to St Demetrius’, the brethren held a council, and then once more visited the ancient Antonius with the request that he should designate them a new prior. He inquired whom they desired. They replied that they desired only the one designated by God and by his own selection. Then he inquired of them, “Who among you is more obedient, more modest, and more mild than Theodosius? Let him be your prior.” The brethren rejoiced, and made their reverence before the old man. Being twenty in number, they thus appointed Theodosius to be their prior. When Theodosius took over the monastery, he began to practise abstinence, fasting, and tearful prayer. [160] He undertook to assemble many monks, and thus gathered together brethren to the number of one hundred.

He also interested himself in searching out the monastic rules. There was in Kiev at the time a monk from the Studion Monastery named Michael, who had come from Greece with the Metropolitan George, and Theodosius inquired of him concerning the practices of the Studion monks. He obtained their rule from him, copied it out, and established it in his own monastery to govern the singing of monastic hymns, the making of reverences, the reading of the lessons, behavior in church, the whole ritual, conduct at table, proper food for special days, and to regulate all else according to prescription. After obtaining all this information, Theodosius thus transmitted it to his monastery, and from the latter all others adopted the same institutions. Therefore the Crypt Monastery is honored as the oldest of all.

While Theodosius lived in the monastery, following a virtuous life and the monastic rule, and receiving everyone who presented himself, I, a poor and unworthy servant, came to him, and he accepted me in my seventeenth year. Hence I have set down and certified what year the monastery came into being, and why it is named the Crypt Monastery; but to Theodosius’ life we shall recur later.

6560 (1052). Vladimir, Yaroslav’s eldest son, died at Novgorod, and was buried in the Church of St Sophia, which he himself had founded.

6561 (1053). A son was born to Vsevolod by the Greek Princess, and he named him Vladimir.

[161] 6562 (1054). Yaroslav, Great Prince of Rus, passed away. While he was yet alive, he admonished his sons with these words: “My sons, I am about to quit this world. Love one another, since ye are brothers by one father and mother. If ye dwell in amity with one another, God will dwell among you, and will subject your enemies to you, and ye will live at peace. But if ye dwell in envy and dissension, quarreling with one another, then ye will perish yourselves and bring to ruin the land of your ancestors, which they won at the price of great effort. Wherefore remain rather at peace, brother heeding brother. The throne of Kiev I bequeath to my eldest son, your brother Izyaslav. Heed him as ye have heeded me, that he may take my place among you. To Svyatoslav I give Chernigov, to Vsevolod Pereyaslavl, to Igor the city of Vladimir, and to Vyacheslav Smolensk.” Thus he divided the cities among them, commanding them not to violate one another’s boundaries, not to despoil one another. He laid upon Izyaslav the injunction to aid the party wronged, in case one brother should attack another. Thus he admonished his sons to dwell in amity.

Being unwell, he came to Vyshegorod, and there fell seriously ill. Izyaslav at the moment was in Novgorod, Svyatoslav at Vladimir, and Vsevolod with his father, for he was beloved of his father before all his brethren, and Yaroslav kept him constantly [162] by his side. The end of Yaroslav’s life drew near, and he gave up the ghost on the first Saturday after the feast of St Theodore (February 19). Vsevolod bore his father’s body away, and laying it upon a sled, he brought it to Kiev, while priests sang the customary hymns, and the people mourned for him. When they had transported the body, they laid it in a marble sarcophagus in the Church of St Sophia, and Vsevolod and all his subjects mourned him. All the years of his age were seventy-six.

Izyaslav then took up his abode at Kiev, with Svyatoslav in Chernigov, Vsevolod at Pereyaslavl, Igor in Vladimir, and Vyacheslav at Smolensk. In this year, Vsevolod attacked the Torks and conquered them. In the same year, Bolush advanced with his Polovcians, but Vsevolod made peace with them, and they returned whence they had come.

6564–6565 (1056–1057). Vycheslav, son of Yaroslav, died at Smolensk, and Igor took up his abode in Smolensk, moving over from Vladimir.

6566 (1058). Izyaslav conquered the Galindians.

6567 (1059). Izyaslav, Svyatoslav, and Vsevolod liberated their uncle Sudislav from the prison where he had been confined for twenty-four years, and after they had obtained his oath of fealty, he took the monastic habit.

6568 (1060). Igor, son of Yaroslav, passed away. [163] In the same year, after collecting a numberless army, Izyaslav, Svyatoslav, and Vsevolod made an expedition by horse and by ship against the Torks. When the Torks heard of their coming, they were afraid, and are fleeing even to this day. In their flight they perished, pursued by the hand of God, some of them from the cold, some by famine, and others by pestilence and God’s judgment upon them. Thus God once more saved the Christians from the pagans.

6569 (1061). The Polovcians invaded Rus for the first time. On February 2, Vsevolod went forth against them. When they met in battle, the Polovcians defeated Vsevolod, but after the combat they retired. This was the first evil done by these pagan and godless foes. Their prince was Iskal.

6570–6571 (1062–1063). Sudislav, brother of Yaroslav, passed away, and was buried in the Church of St George. In this same year, the Volkhov at Novgorod flowed backward for five days. This was not a favorable portent, since Vseslav burned the city four years later.

6572 (1064). Rostislav, son of Vladimir and grandson of Yaroslav, fled to Tmutorakan, and with him fled Porei and Vyshata, son of Ostromir, the general of Novgorod. Upon his arrival, he expelled Gleb from Tmutorakan and occupied his principate himself. Svyatoslav then marched against Rostislav in his capital, so that the latter withdrew from the city, not because he feared Svyatoslav, but because he was reluctant to take up arms against his uncle. Svyatoslav, upon his entry [164] into Tmutorakan, reéstablished his son Gleb upon the throne, and returned home. Rostislav returned, however, and expelled Gleb, who rejoined his father, while Rostislav remained in Tmutorakan.

In this year, Vseslav began hostilities. At the time, there was a portent in the west in the form of an exceedingly large star with bloody rays, which rose out of the west after sunset. It was visible for a week and appeared with no good presage. Much internal strife occurred thereafter, as well as many barbarian incursions into the land of Rus, for this star appeared as if it were made of blood, and therefore portended bloodshed.

At this same time, a child was cast into the Setoml. Some fishermen pulled it up in their net. We then gazed upon it till evening, when they cast it back into the water because it was malformed: indeed, it had its privates upon its face, and for reasons of modesty no further account need be given regarding it.

Somewhat before this moment, the sun also suffered alteration, and, instead of being bright, became rather like the moon. Such signs portend no good, for we understand how, in ancient times at Jerusalem, in the reign of Antiochus, it suddenly occurred that during a period of forty days armed men appeared throughout the whole city clad in golden raiment and riding on horseback through the air. Squadrons of them even appeared brandishing their weapons. This apparition presaged the attack of Antiochus [165] upon Jerusalem. Later, during the reign of the Emperor Nero, a star like a spear in its shape shone over the same city of Jerusalem. This sign portended the attack of an army sent by the Romans. Again it happened likewise in the reign of the Emperor Justinian that a star emitting rays appeared in the west. Men called it the brilliant star, and it shone forth for twenty days. Subsequently a shower of stars fell from evening till dawn, so that all thought that the stars of heaven were falling, and again the sun shone without light. This portent presaged rebellions and pestilences, and was fatal to mankind. The following portents similarly occurred during the reign of the Emperor Mauricius: a woman bore a child without eyes and without hands, and a fish-tail grew to his back; a six-legged dog was born; and in Africa there were born two children, one with four legs, and the other with two heads. Later, during the reign of Constantine the Iconoclast, son of Leo, there was a shower of stars in the sky, and they were cast down upon the earth, so that eyewitnesses thought it was the end of the world. At the same time, the air also was violently perturbed. In Syria, a violent earthquake took place, and the earth split for a distance of three stadia. Strange to relate, a mule issued forth from the earth, speaking with a human voice and prophesying the incursion of the pagans, which actually took place, for the Saracens attacked Palestine. Thus portents in the sky, or in the stars, or in the sun, or such as are made known by birds or from some other source, are not of favorable import. Such signs are, on the contrary, of evil significance, presaging the appearance of war, famine, or death.

[166] 6574 (1066). When Rostislav was at Tmutorakan, receiving tribute from the Kassogians and from other regions, the Greeks became afraid of him and sent to him an envoy with treacherous intent. When he came before Rostislav and won his confidence, the prince did him great honor. Then on one occasion while Rostislav was drinking with his retinue, the envoy said, “Oh Prince, I would drink to your health,” and Rostislav accepted the compliment. The Greek drank half the goblet, and then offered the other half to the prince to drink after dipping his finger in the cup, for he had a deadly poison under his finger-nail. He thus passed the drink to the prince, having determined his death for the seventh day thereafter. When the prince had drunk the draught, the envoy departed to Kherson, where he reported that upon that day Rostislav would die, as did in fact occur. The people of Kherson then slew this officer by stoning him. Rostislav was a man bold in war, fair of stature, and handsome of feature, and he was generous to the poor. His death occurred on February 3, and he was buried there in the Church of the Holy Virgin.

6575 (1067). Vseslav, the son of Bryacheslav of Polotzk, undertook a campaign and captured Novgorod. Izyaslav, Svyatoslav, and Vsevolod, the three sons of Yaroslav, though it was the dead of winter, collected a force and set forth against him. They arrived before Minsk, but the citizens barricaded themselves in the city. Then the brethren captured it, put the men to the sword, sold the women and children into slavery, and proceeded to the Nemiga. Vseslav came forward to meet them. The two forces thus collided at the Nemiga on March 3, [167] with heavy snow on the ground. They thus attacked, and the carnage was severe. The casualties were numerous, but Izyaslav, Svyatoslav, and Vsevolod won the day, while Vseslav sought safety in flight. On July 10 following, Izyaslav, Svyatoslav, and Vsevolod took oath as to their peaceful intentions and offered Vseslav safe-conduct if he would join them. He put his confidence in their sworn oath, and crossed the Dnieper by boat. Izyaslav preceded Vseslav into their tent, and contrary to their oath, the brethren thus took Vseslav captive at Rsha, near Smolensk. Izyaslav then brought Vseslav to Kiev and there threw him and his two sons into prison.

6576 (1068). A multitude of those nomads known as the Polovcians attacked the land of Rus, and Izyaslav, Svyatoslav, and Vsevolod went forth against them as far as the Alta. They joined battle in the dead of night, but since God had let loose the pagans upon us because of our transgressions, the Russian princes fled and the Polovcians were victorious.

God in his wrath causes foreigners to attack a nation, and then, when its inhabitants are thus crushed by the invaders, they remember God. Intestine strife is incited by the craft of the devil. For God wishes men not evil but good; while the devil takes his delight in cruel murder and bloodshed, and therefore incites quarrels, envy, domestic strife, and slander. When any nation has sinned, God punishes them by death or famine [168] or barbarian incursion, by drought or a plague of caterpillars or by other chastisements, until we repent of our sin and live according to God’s commandment. For he says unto us through the mouth of his Prophet, “Turn unto me with all your hearts in fasting and lamentation.” (Joel, ii, 12.) If we thus act, we shall all be forgiven our sins. But we return to evil, and persist in wallowing like swine in the mire of iniquity. “I knew that thou art obdurate and thy neck is an iron sinew.” (Is. xlviii, 4.) “Therefore I have withholden the rain from you. I caused it to rain upon one city, and caused it not to rain upon another city, and it has withered. I have smitten you with heat and various chastisements, but even so ye have not returned unto me. Therefore I have smitten your vineyards, your olive-groves, your fields, and your forests, saith the Lord, but I could not drive out your iniquities. I sent upon you divers diseases and painful deaths, and brought plague upon your cattle, but even so ye have not repented, but said, ‘Let us be manful.’” (Amos, iv, 7–10.) “When will ye be sated with your iniquities? For ye have turned aside from my way, saith the Lord, and have committed many transgressions. Therefore I will be a swift witness against my adversaries, against the adulterer, and against those who swear falsely by my name, against those that deprive the hireling of his wages, who offer violence to the orphan and the widow, and who incline justice to wrong. Why have ye not restrained yourselves in your sins, but violated my laws and not [169] kept them? Turn unto me and I will return unto you, saith the Lord. I will open upon you the sluices of heaven, and turn away from you my wrath, until all shall be yours in abundance, and your vineyards and your fields shall not fail. But ye have blasphemed against me, saying, ‘Vain is he who works for God.’” (Mal. iii, 5–14.) “They honor me with their lips, but their heart is far from me.” (Is. xxix, 13.)

For this reason we do not receive what we ask, since the Lord has said, “It shall come to pass that when ye call upon me I shall not hear you, ye evil ones shall seek me and not find me.” (Prov. i, 29.) Ye have not desired to walk in my path; therefore heaven is closed, or else opens only for a fell purpose, sending down hail instead of rain, or destroying the harvests with frost and tormenting the earth with drought because of our iniquities. But if we repent us of our sins, then he will grant to us as his children all our requests, and will water us with rain early and late, and our granaries shall be full of wheat. “Your vineyards and olive-groves shall abound, and I will restore to you the years which the locusts, the worms, and the caterpillars consumed, the great army that I sent among you,” saith the Lord Almighty. (Joel, ii, 23–25.) Having heard these words, let us apply ourselves to good, seek justice, and free the oppressed. Let us do penance, not returning evil for evil nor slander for slander, but let us rather bind ourselves with love to the Lord our God. [170] Let us wash away all our transgressions with fasting, with lamentation, and with tears, nor call ourselves Christians as long as we live like pagans.

Do we not live like pagans as long as we attach superstitious significance to meetings? For he turns back who meets a monk, a boar, or a swine. Is that not pagan? It is part and parcel of the devil’s teaching to retain such delusions. Other people attach special significance to sneezing, which is healthy for the head. By these and other similar customs the devil deceives us, and he alienates us from God by all manner of craft, through trumpets and clowns, through harps and pagan festivals. For we behold the playgrounds worn bare by the footsteps of a great multitude, who jostle each other while they make a spectacle of a thing invented by the devil.

The churches still stand; but when the hour of prayer is come, few worshippers are found in the church. For this reason we shall suffer at the hand of God all sorts of chastisement and the incursion of our foes, and at the command of God we shall endure punishment for our sins.

Let us now return to our subject. When Izyaslav, accompanied by Vsevolod, had fled to Kiev, while Svyatoslav had taken refuge in Chernigov, the men of Kiev who had escaped to their native city held an assembly on the market place and sent the following communication to the Prince: “The Polovcians have spread over the country. Oh Prince, give us arms and horses, that we may offer them combat once more.” [171] Izyaslav, however, paid no heed to this request. Then the people began to murmur against his general Constantine. From the place of assembly, they mounted the hill, but when they arrived before the house of Constantine, they could not find him. They then halted before the house of Bryachislav and proposed that they should go and liberate their friends from prison. They then separated into two parties: half of them went to the prison, and half over the bridge. The latter contingent arrived before the Prince’s palace, and as Izyaslav was sitting with his retinue in his hall, the crowd below began to shout at him. As the prince and his retainers were watching the crowd from a small window, Tuky, the brother of Chud, called to Izyaslav’s attention that the people were aroused, and suggested that he should send men to guard Vseslav. While he was thus speaking, the other half of the crowd approached from the prison, which they had thrown open. The retainers, remarking that the situation had become serious, urged the Prince to send pursuers after Vseslav who should entice him to a window by a ruse and then slay him with the sword. Izyaslav, however, did not heed their advice. The mob then gave a shout and went off to Vseslav’s prison. When Izyaslav beheld their action, he fled with Vsevolod from the palace. But on September 15, the people thus haled Vseslav from his dungeon, and set him up in the midst of the prince’s palace. They then pillaged the palace, seizing a huge amount of gold and silver, furs, and marten-skins. Izyaslav made his escape to Poland.

While the Polovcians were ravaging throughout the land of Rus, Svyatoslav was meanwhile at Chernigov. [172] As soon as the pagans raided around Chernigov itself, Svyatoslav collected a small force and sallied out against them to Snovsk. The Polovcians remarked the approaching troop and marshaled their forces for resistance. When Svyatoslav observed their numbers, he said to his followers, “Let us attack, for it is too late for us to seek succor elsewhere.” They spurred up their horses, and though the Polovcians had twelve thousand men, Svyatoslav won the day with his force of only three thousand. Some of the pagans were killed outright, while others were drowned in the Snov, and their prince was captured on November 1. Svyatoslav thus returned victorious to his city. Vseslav was meanwhile ruling in Kiev.

God thus revealed the power of the Cross, since Izyaslav violated his oath upon it when he took Vseslav prisoner. It was for that reason that God inspired the incursion of the pagans, and from this calamity the true Cross obviously delivered us. For, on the day of the Elevation, Vseslav sighed, and uttered this prayer: “Oh true Cross, inasmuch as I have believed in thee, free me from this abyss!” God demonstrated the power of the Cross as an admonition to the land of Rus that its people should not violate the true Cross after sealing their oaths by kissing it. If anyone sins against the Cross, he shall suffer not only punishment in this world, but also everlasting chastisement in the next. For great is the power of the Cross. By the Cross are vanquished the powers of the devil. The Cross helps our princes in combat, and the faithful who arm themselves with the Cross conquer in battle the foes who oppose them. For the Cross speedily frees from danger those who invoke it with faith. [173] If a man be importuned by devils, a sign of the Cross on the face drives them away. Now Vseslav remained in Kiev for the space of seven months.

6577 (1069). Reinforced by Boleslav, Izyaslav marched to attack Vseslav, who went forth to meet them, and arrived at Byelgorod. But during the night, he hid himself from the men of Kiev, and fled from Byelgorod to Polotzk. Then the men of Kiev saw on the morrow that their prince had fled, they returned to Kiev, and after calling an assembly, they sent messages to Svyatoslav and Vsevolod saying, “We did wrong in expelling our Prince, and now he leads the Poles against us. Return to your father’s city. If you refuse to return, then we have no alternative but to burn our city and depart to Greece.” Svyatoslav replied, “We shall communicate with our brother. If he marches upon you with the Poles to destroy you, we shall fight against him, and not allow him to destroy our father’s city. If his intentions are peaceful, then he shall approach with a small troop.” Then the people of Kiev were pacified.

Svyatoslav and Vsevolod then sent messengers to Izyaslav, announcing that Vseslav had fled, and requesting him accordingly not to lead his Poles in attack upon Kiev, because no one was really opposing him. They also let it be understood that if he intended to nurse his wrath and destroy the city, they would be properly concerned for the ancestral capital. When Izyaslav received these tidings, he left the Poles and came forward, accompanied only by Boleslav himself and a small Polish escort. He sent his son Mstislav ahead of him into Kiev, and upon the latter’s arrival, he slew those who [174] had freed Vseslav, to the number of seventy, blinded others, and executed without any investigation others who were entirely innocent. When Izyaslav arrived at the city, the inhabitants went forth to welcome him, and the men of Kiev received him as their Prince. He scattered the Poles to forage, and then had them secretly killed. Boleslav then returned to his native country. Izyaslav transferred the market place to the hill, and drove Vseslav out of Polotzk, where he set up his own son Mstislav. But the latter soon died, and Izyaslav enthroned in his stead his brother Svyatopolk, since Vseslav was fled.

6578 (1070). A son was born to Vsevolod, and he named him Rostislav. In this year was founded the Church of St Michael in Vsevolod’s monastery.

6579 (1071). The Polovcians raided about Rostovetz and Neyatin. In this year, Vseslav expelled Svyatopolk from Polotzk. In the same year, Yaropolk defeated Vseslav near Golotichesk.

At this time, a magician appeared inspired by the devil. He came to Kiev and informed the inhabitants that after five years the Dnieper would flow backward, and that the various countries would change their locations, so that Greece would be where Rus was, and Rus where Greece was, and that other lands would be similarly dislocated. The ignorant believed him, but the faithful ridiculed him and told him that the devil was only deluding him to his ruin. This was [175] actually the case, for in the course of one night he disappeared altogether. For devils, after once encouraging a man, lead him to an evil fate, then laugh him to scorn, and cast him into the fatal abyss after they have inspired his words. In this connection we may discuss infernal incitation and its effects.

While there was famine in the district of Rostov, two magicians appeared from Yaroslavl and said that they knew who interfered with the food supply. Then they went along the Volga, and where they came to a trading-post, they designated the handsomest women, saying that one affected the grain, another the fish, and another the furs. The inhabitants brought into their presence their sisters, their mothers, and their wives, and the magicians in their delusion stabbed them in the back and drew out from their bodies grain or fish. They thus killed many women and appropriated their property. Then they arrived at Byeloozero, and about three hundred men accompanied them. At that moment it happened that Yan, son of Vyshata, arrived in that neighborhood to collect tribute in behalf of Svyatoslav. The people of Byeloozero recounted to him how two magicians had caused the death of many women along the Volga and had now arrived in their district. Yan inquired whose subjects they were, and upon learning that they belonged to his Prince, he directed their followers to surrender the magicians to him, since they were subjects of his own Prince. When they refused to obey his command, Yan wanted to go unarmed in search of the magicians, but his companions [176] warned him against such action, urging that the magicians might attack him. Yan thus bade his followers to arm themselves; there were twelve of them with him, and they took their way through the forest in pursuit of the magicians. The latter arranged their forces to offer resistance, and when Yan advanced with his battle-axe, one of their number approached Yan and said to him, “You advance to certain death; go no farther.” But Yan gave the order to strike him down, and then moved upon the rest. They gathered together to attack Yan, and one of them struck at him with his axe, but Yan warded off the blow and struck him in the neck. Then he bade his followers cut them down, but the enemy fled into the forest after killing Yan’s priest. Yan returned to the town and the people of Byeloozero, and announced to them that if they did not surrender those magicians to him, he would remain among them for a year.

The people of Byeloozero then went forth and captured the magicians, whom they brought into Yan’s presence. He asked them why they had caused the death of so many persons. They replied, “Because they prevent plenty, and if we remove them, abundance will return. If you so desire, we shall extract from their bodies grain or fish or any other object in your presence.” Yan declared, “Verily that is a lie. God made man out of earth; he is composed of bones and has veins for his blood. There is nothing else in him. He knows nothing, and it is God alone who possesses knowledge.” The magicians then asserted that they knew how man was made. When Yaroslav asked them how, they replied, “God washed himself in the bath, and after perspiring, [177] dried himself with straw and threw it out of heaven upon the earth. Then Satan quarreled with God as to which of them should create man out of it. But the devil made man, and God set a soul in him. As a result, whenever a man dies, his body goes to the earth and his soul to God.” Yan then made answer, “It is indeed the devil who has put you to this mischief. In what god do you believe?” They answered, “In Antichrist.” He then inquired of them where their god had his abode, and they replied that he dwelt in the abyss.

Then Yan asked, “What sort of god is that which dwells in the abyss? That is a devil. God dwells in heaven, sitting upon his throne, glorified by the angels who stand before him in fear and dare not look upon him. He whom you call Antichrist was cast out from the number of these angels and expelled from heaven for his presumption. He dwells indeed in the abyss, as you say, and there abides until God shall come from heaven to seize this Antichrist, and bind him with bonds, and cast him out, when he shall have taken him captive with his minions and those who believe in him. As for you, you shall endure torment both in my hands here and now, and also in the life after death.” The magicians retorted that their gods made known to them that Yan could do them no harm, but Yan answered that their gods were liars. They then asserted their right to stand before Svyatoslav, and that Yan had no jurisdiction over them. Yan, however, ordered that they should be beaten and have their beards torn out. When they had been thus beaten, and after their beards had been pulled out with pincers, Yan inquired of them what their gods were saying at the moment. They made answer, “That we should stand before [178] Svyatoslav.” Yan then directed that they should be gagged and bound to a yoke. Thereupon he sent them on before him by boat, and himself followed after. The party halted at the mouth of the Sheksna, and Yan said to the magicians, “What do your gods now make known to you?” They replied, “Our gods tell us that we shall not escape you alive.” Yan remarked that the information supplied by their gods was entirely correct. They then urged that if he released them, it would bring him much advantage, but that if he destroyed them, he should suffer much trouble and evil. Yan retorted that if he let them go he would be more likely to be punished by God.

Then Yan said to the boatmen, “Has any relative of any one of you been killed by these men?” One of them answered that his mother had thus been killed, while another mentioned his sister and another his relatives. So Yan ordered them to avenge their kinsfolk. They then seized and killed the magicians, whom they hanged upon an oak tree. They thus deservedly suffered punishment at God’s hand. After Yan had departed homeward, a bear came up the next night, gnawed them and ate them up. Thus they perished through the instigation of the devil, prophesying to other people, but ignorant of their own destruction. For if they had really known the future, they would not have come to that place where they were destined to be taken captive. After being thus captured, why did they declare that they would not die, even while Yan contemplated killing them? But of such nature is the instigation of devils; for devils do not perceive man’s thought, though they often inspire thought in man without knowing his secrets. [179] God alone knows the mind of man, but devils know nothing, for they are weak and evil to look upon.

We shall now proceed to discuss their appearance and their magic. At about the same time, it happened that a certain man from Novgorod went among the Chuds, and approached a magician, desiring to have his fortune told. The latter, according to his custom, began to call devils into his abode. The man of Novgorod sat upon the threshold of that same house, while the magician lay there in a trance, and the devil took possession of him. The magician then arose, and said to the man from Novgorod, “The gods dare not approach, since you wear a symbol of which they are afraid.” The Novgorodian then bethought him of the cross he wore, and went and laid it outside the house. The magician then resumed his calling of the devils, and they shook him, and made known why the stranger had come. Then the Novgorodian inquired of the magician why the devils were afraid of the cross they wore. The magician made answer, “That is the token of God in heaven, of whom our gods are afraid.” Then the man of Novgorod asked who his gods were and where they dwelt. The magician replied, “In the abysses; they are black of visage, winged and tailed, and they mount up under heaven obedient to your gods. For your angels dwell in heaven, and if any of your people die, they are carried up to heaven. But if any of ours pass away, they are carried down into the abyss to our gods.” And so it is; for sinners abide in hell in the expectation of eternal torment, [180] while the righteous associate with the angels in the heavenly abode.

Such is the power and the beauty and the weakness of demons! In this way they lead men astray, commanding them to recount visions, appearing to those who are imperfect in faith, and exhibiting themselves to some in sleep and to others in dreams. Thus magic is performed through infernal instigation. Particularly through the agency of woman are infernal enchantments brought to pass, for in the beginning the devil deceived woman, and she in turn deceived man. Thus even down to the present day women perform magic by black arts, poison, and other devilish deceits. Unbelievers are likewise led astray by demons.

Thus in ancient days, in the time of the Apostles, there lived Simon Magus, who through his magic caused dogs to speak like men, and changed his own aspect, appearing sometimes old, sometimes young, and sometimes he even changed one man to the semblance of another, accomplishing this transformation by his magic art. Jannes and Jambres wrought marvels against Moses through enchantment, but eventually they had no power against him. Kunop also practised devilish arts, such as walking upon the water; and he performed other prodigies, being misled by the devil to his own and others’ destruction.

A magician likewise appeared at Novgorod in the principate of Gleb. He harangued the people, and by representing himself as a god he deceived many of them; in fact, he humbugged almost the entire city. For he claimed to know all things, and he blasphemed against the Christian faith, announcing that he would walk across [181] the Volkhov River in the presence of the public. There was finally an uprising in the city, and all believed in him so implicitly that they went so far as to desire to murder their bishop. But the bishop took his cross, and clad himself in his vestments, and stood forth saying, “Whosoever has faith in the magician, let him follow him; but whoever is a loyal Christian, let him come to the Cross.” So the people were divided into two factions, for Gleb and his retainers took their stand beside the bishop, while the common people all followed the magician. Thus there was great strife between them.

Then Gleb hid an axe under his garments, approached the magician, and inquired of him whether he knew what was to happen on the morrow or might even occur before evening. The magician replied that he was omniscient. Then Gleb inquired whether he even knew what was about to occur that very day. The magician answered that he himself should perform great miracles. But Gleb drew forth the axe and smote him, so that he fell dead, and the people dispersed. Thus the man who had sold himself to the devil perished body and soul.

6580 (1072). The relics of the holy martyrs Boris and Gleb were transported to their final resting place. Izyaslav, Svyatoslav, and Vsevolod, the sons of Yaroslav, gathered together, and with them the Metropolitan George, Bishop Peter of Pereyaslavl, Bishop Michael of Yuryev, Theodosius the Prior of the Crypt Monastery, Sophronius the Prior of St Michael’s, Germanus the Prior of St Savior’s, Nicholas the Prior of Pereyaslavl, and all the other priors. They instituted a festival and celebrated it with splendor, and they laid the relics in the new church founded by Izyaslav, which is still standing. First of all, Izyaslav, Svyatoslav, and Vsevolod took the relics of Boris in a wooden casket and carried it upon their shoulders, [182] while monks preceded them holding candles in their hands. After them came deacons with tapers, and then priests, and following the latter the Bishops accompanied by the Metropolitan. Last came the bearers of the casket. They transported it into the new church, and when they opened the casket, the church was filled with sweetness and fragrance. When they perceived this miracle, they glorified God. Fear overcame the Metropolitan, for he had been uncertain in his faith concerning the relics; he therefore prostrated himself and begged for forgiveness. After kissing the relics of Boris, they placed them in a stone coffin. Then they took Gleb in a stone coffin and laid it upon a sled, which they pulled along by means of ropes attached to it. When they arrived at the church-door, the coffin stopped, and would not move further. Then they bade the people cry, “Kyrie eleison,” and thus moved it through. The relics were thus laid away on May 2. When a liturgy had been sung, the brethren dined together, each with his boyars and in great affection. At this time Chudin governed Vyshegorod, and Lazarus was in charge of the church. The brethren then departed to their several districts.

6581 (1073). The devil stirred up strife among these brothers, the sons of Yaroslav. When disagreement thus ensued among them, Svyatoslav and Vsevolod united against Izyaslav. The latter left Kiev, but Svyatoslav and Vsevolod arrived there upon March 22 and established themselves on the throne at Berestovoye, though they thus transgressed against their father’s injunction. Svyatoslav was the instigator of his brother’s expulsion, for he desired more power. He misled Vsevolod by asserting that Izyaslav was entering into an alliance with Vseslav for the purpose of attacking them, [183] and by this means he irritated Vsevolod against Izyaslav. Now Izyaslav took considerable treasure with him on his flight into Poland with the intention of recruiting supporters there. But the Poles robbed him of all his property, and expelled him from their boundaries. Svyatoslav thus ruled in Kiev after the expulsion of his brother, and thus broke the injunction of his father and of God. For it is a great sin to break the commandment of one’s father. It was the sons of Ham who first attacked the land of Seth, but suffered the chastisement of God four hundred years later. From the race of Seth are sprung the Hebrews, who overcame the nation of the Canaanites, and seized the ancestral portion and the territory of the latter. Then Esau broke his father’s command and suffered death; for it is not good to encroach upon another’s possessions.

In this year the Church of the Crypts was founded by the Prior Theodosius and the Bishop Michael, while George the Metropolitan was absent in Greece and Svyatoslav was reigning in Kiev.

6582 (1074). Theodosius, the Prior of the Crypt Monastery, passed away. We shall therefore supply a brief account of his assumption. When the Lenten season approached, upon the eve of Quinquagesima Sunday, Theodosius was accustomed, after he had embraced the brethren according to his practice, to instruct them how to pass the Lenten period in prayer by night and by day, and how to guard against evil thoughts and the temptations of the devil. “For,” said he, “demons incite in monks evil thoughts and desires, [184] and inflame their fancy so that their prayers are impaired. One must combat such thoughts when they come by using the sign of the Cross and by saying, ‘Lord Jesus Christ our God, have mercy on us, Amen!’ With this end in view, we must practise abstinence from many foods, for evil desires develop out of excessive eating and immoderate drinking, and by the growth of such thoughts sin is caused. By this means,” said he, “oppose yourselves to the influence of the demons and their malice, guard against laziness and too much sleep, be zealous in churchly song, in the traditions of the fathers, and in the reading of the Scriptures. For it befits monks above all things to have upon their lips the Psalter of David, and thereby to expel the weaknesses caused by the devil. It befits all young persons to show toward their elders love, obedience, and attention, and it behooves all older persons to offer the younger brethren their love and admonition, and to be an example by their continence and vigil, their self-restraint and humility, to counsel and console the youthful, and to spend Lent in such pursuits.”

“For,” he added, “God has given us these forty days in which to purify our souls. This is a tithe given to God by the body. For the days of the year are three hundred and sixty-five, and giving to God each tenth day as a tithe makes a fast of forty days, during which the soul is cleansed and happily celebrates the resurrection of the Lord as it rejoices in God. For the Lenten season purifies the heart [185] of man. In the beginning, fasting was first imposed upon Adam, so that he should not taste of one tree. Moses fasted forty days to prepare himself to receive the law upon Mt Sinai, and then he beheld the glory of God. During a fast, Samuel’s mother bore him. Through their fasting, the Ninevites averted the wrath of God. By his fasting, Daniel prepared himself for great visions. After his fast, Elijah was taken up to heaven to receive celestial sustenance. Through their fasting, the Three Children quenched the violence of the fire. And our Lord, by fasting forty days, made known to us the Lenten season. By means of their fasting, the Apostles rooted out the teaching of the devil. By virtue of their fasts, our fathers appeared to the world as beacons that continue to shine after their decease. They exhibited great labors and continence; for example, the great Antonius, Euthymius, Savva, and the other fathers. Let us imitate them, my brethren.”

After thus instructing the brotherhood, he kissed them, calling each by name, and then left the monastery, taking with him but a few loaves of bread. He entered a crypt, closed the door behind him, and covered himself with dust. He spoke to no one, unless some object was needful to him, and in any case he conversed only on Saturday and on Sunday through a small window. Upon other days, he remained in fasting and in prayer, maintaining strict abstinence. He returned to the monastery on the eve of Friday, St Lazarus’ day. For on this day ends the forty days’ fast, which opens on the first Monday after the week of St Theodore and concludes on Friday, the feast of St Lazarus. Holy Week [186] is then observed as a fast on account of our Lord’s passion. Theodosius thus returned according to his custom, embraced the brethren, and with them celebrated Palm Sunday.

When Easter Day came, he celebrated it brilliantly as usual, and then fell ill. When he was taken ill, and had been sick for five days, he bade them carry him in the evening down into the courtyard. The brethren laid him upon a sled and set him before the church. He then desired that the whole brotherhood should be summoned, so the brethren struck upon the bell, and all assembled together. Theodosius then said to them, “My brethren, my fathers, and my children! I now depart from you, for God made known to me, while I was in the crypt during the Lenten season, that I must now quit this world. Whom do you desire for your prior, that I may confer my blessing upon him?” They made answer, “You have been a father to us all. Whomsoever you yourself select shall be our father and our prior, and we shall obey him even as we obey you.” Then our father Theodosius said, “Go apart from me and designate him whom you desire, except the two brothers Nicholas and Ignatius: but choose from the rest whomever you prefer, from the eldest down to the youngest.”

They obeyed his behest, and upon withdrawing a short distance in the direction of the church, they took counsel together, and then sent two of the brethren back to Theodosius to beg him to designate the one chosen by God and his own holy prayer, and who should be agreeable to Theodosius himself. Theodosius then made answer, “If you desire to receive your prior from me, then I will appoint him not so much from my own choice as by divine disposition,” and he designated the presbyter James. [187] This nomination did not meet with the approval of the brotherhood, who objected that James had not taken orders in the monastery, since he had come thither from Letetz with his brother Paul. They demanded rather Stephen the Cantor, who was then a pupil of Theodosius, and therefore said, “He has grown up under your hand and has served with you; appoint him as our prior.”

Then Theodosius said, “By the commandment of God, I designated James, but you prefer that the appointment should coincide with your own wishes.” He gave way to their desire, however, and appointed Stephen to be their prior, and blessed him, saying, “My son! I give over to you this monastery. Guard it with care, and maintain what I have ordained in its observances. Change not the traditions and the institutions of the monastery, but follow in all things the law and our monastic rule.”

The brethren then raised him up, carried him to his cell, and laid him upon his bed. At the beginning of the sixth day, while he was seriously ill, Prince Svyatoslav came to visit him with his son Gleb. While the Prince was sitting beside him, Theodosius said, “I depart from this world and entrust this monastery to your guardianship in the event that some disorder arises in it. I confer the priorate upon Stephen; desert him not in his hour of need.” The Prince embraced him, and after promising to care for the monastery, departed from him. When the seventh day was come, while Theodosius was steadily growing weaker, he summoned Stephen and the brotherhood, and spoke to them these words: “Upon my departure from this world, if I have found favor with God and he has accepted me, then this monastery, after my decease, will grow and prosper through his help. In that event, know that God has accepted me. But if, after my death, the monastery begins to lose in membership [188] and income, be assured that I shall not have found favor in the sight of God.” When he had spoken thus, the brethren wept, saying, “Father, intercede with God for us, for we know that he will not scorn your labors.” They thus sat out the night with him, and at the beginning of the eighth day, being the second Saturday after Easter, in the second hour of the day, he commended his soul into the hands of God, upon May 3, in the eleventh year of the indiction. The brethren thus mourned for him.

Theodosius had given command that he should be buried in the crypt where he had performed many good works. He had also directed that his body should be buried by night, and they followed his injunction in this respect. When evening was come, the brethren took up his body and laid it in the crypt, after conducting it thither in all honor with hymns and candles to the glory of our God Jesus Christ.

While Stephen governed the monastery and the pious flock that Theodosius had gathered, these monks shone out like bright beacons throughout the land of Rus. Some of them were constant in fasting, some in vigil, some in genuflexion, some in fasting one day or twain, others in living on bread and water only, still others in subsisting solely on boiled vegetables, and others only on cheese. They dwelt in love, while the younger brethren obeyed the elder, not venturing to speak in their presence, but always comporting themselves obediently and with great consideration. Likewise the elder also gave proof of their love for their younger associates, admonished them, and consoled them like beloved sons. If any brother fell into some sinful way, they consoled him, and three or four of them shared the penance of one brother out of their great affection for him. Such was the brotherly love and such the continence in this monastery. If any brother quit the monastery, all the rest were deeply afflicted on his account, [189] sent in search of him, and recalled him to the monastery. All the brethren then appeared before the prior, and kneeling at his feet, they besought him in their brother’s behalf, and received him again into the community with joy. Such was their charity, their continence, and their austerity. I shall mention a few eminent figures from their number.

The first is Damian the presbyter. He was so austere and temperate that he lived only on bread and water till his death. If anyone brought to the monastery a child that was ill and suffering from any disease, or if an adult beset by any illness came to the monastery in search of the great Theodosius, the prior commanded this Damian to offer a prayer in behalf of the patient. When he had then prayed and applied an ointment, those who had thus come to him were healed. When he himself fell sick and lay in his weakness at the point of death, an angel came to him in the semblance of Theodosius, and promised him the kingdom of heaven as a reward for his labors. A little later Theodosius himself came with the brethren and when he sat down beside the sick man, Damian in his weakness looked up at the prior and said, “Forget not, father prior, what you have promised me.” The great Theodosius understood forthwith that he had seen a vision, and said to him, “Brother Damian, that which I have promised shall be fulfilled.” Damian then closed his eyes and commended his soul into the hands of God. The prior and his brethren then buried his body.

There was likewise another brother named Jeremy, who remembered the conversion of Rus. [190] God had conferred upon him the gift of prophecy, and if he beheld any brother lost in reflection, he reproved him in secret and adjured him to guard against the devil. If any brother was contemplating desertion from the monastery and Jeremy perceived his intent, he sought him out, reproved his thought, and consoled that brother. If he made any prophecy, whether good or evil, the ancient’s word was fulfilled.

There was another ancient named Matthew, who also had the gift of second sight. When he was once standing in his place in the church, he lifted up his eyes, and on glancing at the brethren who stood singing on either side of him, he beheld a devil in the guise of a Pole, who carried in a fold of his garment certain flowers called lepki. As this devil circulated among the brethren, he took a flower from his bosom and threw it at one of them; and if the flower attached itself to any one of the brethren who were singing, that brother, after standing awhile and weakening in endurance, sought some pretext and left the church. He then went to his cell and fell asleep, and did not return to the church before the close of the service. If the demon cast the flower at some other brother and it did not attach itself to him, he stood firm during the singing until the matins were over, and then went forth to his cell. When the old man beheld this occurrence, he reported it to his brethren.

Upon another occasion, the ancient observed another curious occurrence. When the old man, according to his custom, had once celebrated matins before dawn, the brethren had all departed to their cells, while he followed them somewhat later out of the church. As he walked along alone, he sat down to rest [191] under the bell, since his cell was rather far from the church. Then he noticed a crowd of people issuing forth from the gate, and as he raised his eyes, he saw one person who rode upon a swine, while others ran after him. Then the old man inquired of them whither they were going. Then the demon who rode upon the swine replied, “After Michael Tolbekovich.” The old man straightway made the sign of the cross and went on to his cell. When day had dawned, the ancient reflected, and bade the porter go and inquire whether Michael was in his cell. The answer was returned that he had just jumped from the palisade after matins. The old man then recounted his vision to the prior and his brethren. During the lifetime of this venerable friar, Theodosius passed away, Stephen became prior, and then Stephen was succeeded by Nikon. Once while he was at matins, he raised his eyes to look upon Nikon the Prior, and saw an ass standing in the prior’s place, so that he understood that the prior had not yet arisen. The ancient likewise beheld many other visions, and died in this monastery at a ripe old age.

There was also another monk named Isaac. While still in the world, he was very rich, since in the secular life he was by birth a merchant of Toropetz. But he resolved to become a monk, and distributed his fortune to the needy and to the monasteries. He then approached the great Antonius in the crypt, and besought him to receive him into the order. Antonius accepted him, and put upon him the monastic habit, calling him [192] Isaac, for his secular name was Chern. Isaac adopted an ascetic mode of life. He wrapped himself in a hair-shirt, then caused a goat to be bought, flayed it, and put on the skin over his hair-shirt, so that the fresh hide dried upon him. He shut himself up in a lonely gallery of the crypt in a narrow cell only four ells across, and there lamented and prayed to God. His sustenance was one wafer, and that only once a day, and he drank but moderately of water. The great Antonius carried it to him, and passed it in to him by a little window through which he inserted his arm. Thus Isaac received his food. He subsisted thus for seven years without seeing the light of day or even lying down upon his side, for he snatched what sleep he could in a sitting posture.

Once, when evening had fallen, he had knelt till midnight singing psalms, as was his wont, and when he was wearied, he sat down upon his stool. As he sat there, and had as usual extinguished his candle, a light suddenly blazed forth in the crypt as if it shone from the sun, and strong enough to take away man’s vision. Two fair youths then approached him. Their faces were radiant like the sun, and they said to him, “Isaac, we are angels; Christ is drawing near to you. Fall down and worship him.” He did not understand their devilish artifice nor remember to cross himself, but knelt before the work of the demons as if to Christ himself. The demons then cried out and said, “Now, Isaac, you belong to us.” They led him back into his cell and set him down. They then seated themselves around him, and both the cell [193] and the aisle of the crypt was filled with them. One of the devils, who called himself Christ, bade them take flutes and lyres and lutes and play, so that Isaac could dance before them. So they struck up with flutes, lutes, and lyres, and began to make sport of him. After they had tormented him, they left him half alive, and went away when they had beaten him.

The next day at dawn, when it was time to break bread, Antonius came to the window according to his custom and said, “May the Lord bless you, father Isaac.” But there was no answer. Then Antonius said, “He has already passed away,” so he sent into the monastery in search of Theodosius and the brethren. After digging out the entrance where it had been walled up, they entered and lifted him up, thinking him dead, and carried him out in front of the crypt. They then perceived that he was still alive, and Theodosius the prior said, “This comes from the devil’s artifice.” They laid him upon a bier, and Antonius cared for him.

About this same time it happened that Izyaslav returned from Poland, and was angry with Antonius on account of Vseslav, so that Svyatoslav caused Antonius to escape by night to Chernigov. When Antonius arrived there, he was attracted by the Boldiny hills, and after digging another crypt, he settled there. At that spot in the Boldiny hills, there is a monastery dedicated to the Virgin even to this day. When Theodosius learned that Antonius [194] had fled to Chernigov, he came with his brethren, took Isaac, and bore him to his own cell, where he cared for him. For Isaac was so weakened in body that he could not turn from one side to the other, nor rise up, nor sit down, but he lay always upon one side, and relieved himself as he lay, so that numerous worms were caused under his back by his excrement. Theodosius washed and dressed him with his own hands, and for two years cared for him thus. It is wondrous and strange that he lay thus for two years, tasting neither bread nor water nor any other food nor fruit, nor did he speak with his tongue, but lay deaf and dumb for the whole two years.

Theodosius prayed to God in his behalf, and offered supplications over him by day and by night, until in the third year he spoke and heard, rose upon his feet like a babe, and began to walk. He would not go faithfully to church, but the brethren carried him thither by force; they also taught him to go to the refectory, but seated him apart from the rest of the brethren. They set bread before him, but he would not take it unless they placed it in his hand. Theodosius then said, “Leave the bread before him, but do not put it in his hand, so that he can eat of his own volition.” For a week he ate nothing, but gradually he became aware [195] of the bread and tasted it. Thus he began to eat, and by this means Theodosius freed him from the craft of the devil.

Isaac then assumed severe abstinence. When Theodosius was dead and Stephen was prior in his stead, Isaac said, “Demon, you deceived me once when I sat in a lonely spot. I must not confine myself in the crypt, but must vanquish you while I frequent the monastery.” He then clad himself in a hair-shirt, and put on over this a sackcloth coat, and began to act strangely. He undertook to help the cooks in the preparation of food for the brotherhood. He went to matins earlier than the others, and stood firm and immovable. When winter came with its heavy frosts, he stood in shoes so worn that his feet froze to the pavement, but he would not move his feet till matins were over. After matins, he went to the kitchen, and made ready the fire, the water, and the wood before the other cooks came from the brotherhood.

There was one cook who was also named Isaac, who mocked at Isaac and said, “There sits a black crow; go and catch it.” Isaac bowed to the ground before him, then went and caught the crow, and brought it back to him in the presence of all the cooks. They were frightened and reported it to the prior and the brotherhood, who began to respect him. But not being desirous of human glory, he began to act strangely, [196] and to play tricks, now on the prior, now on the brethren, and now on laymen, so that the others dealt him blows. Then he began to wander through the country, acting like an idiot. He settled in the crypt where he had formerly lived, for Antonius was already dead. He gathered young men about him and laid upon them the monastic habit, so that he suffered blows from the Prior Nikon as well as from the parents of these youths. But he suffered these hardships, and willingly endured blows and nakedness and cold by day and by night.

One night he lit the stove in a cabin by the crypt. When the stove was heated, fire began to issue forth from the crevices, for it was old and cracked. Since he had nothing to put over the stove, he braced his bare feet against the flame till the stove burned out, and then left it. Many other stories were told about him, and I myself witnessed some such occurrences.

Thus he won his victory over the demons, holding their terrors and apparitions of as little account as flies. For he said to them, “You did indeed deceive me the first time in the crypt, since I did not perceive your craft and cunning. But now that I have on my side the Lord Jesus Christ and my God and the prayers of my father Theodosius, I hope to vanquish you.” Many times the demons harassed him, and said, “You belong to us, for you have worshipped us and our leader.” [197] But he replied, “Your chief is Antichrist and you are demons,” and signed his countenance with the Cross. At this they disappeared. Sometimes, however, they came upon him again by night, and frightened him in his dreams, appearing like a great company with mattocks and spades, and saying, “We will undermine the crypt, and bury this man within it,” while others exclaimed, “Fly, Isaac, they intend to bury you alive.” But he made answer, “If you were men, you would have come by day; but you are darkness and come in darkness, and the darkness shall swallow you up.” Then he made the sign of the Cross against them, and they vanished.

On other occasions, they endeavored to terrify him in the form of a bear, sometimes as a wild beast and sometimes as a bull. Now snakes beset him, and now toads, mice, and every other reptile. But they could not harm him, and said to him, “Isaac, you have vanquished us!” He replied, “You conquered me in the image of Jesus Christ and his angels, of whose sight you are unworthy. But now you rightly appear in the guise of beasts and cattle or as the snakes and reptiles that you are, repulsive and evil to behold.” Thereupon the demons left him, and he suffered no more evil at their hands. As he himself related, his struggle against them lasted for three years. [198] Then he began to live still more strictly, and to practise abstinence, fasting, and vigil.

After thus living out his life, he finally came to his end. He fell sick in his crypt, and was carried in his illness to the monastery, where he died in the Lord upon the eighth day. The Prior John and the brethren clothed his body and buried him.

Such were the monks of the monastery of Theodosius, who shine forth like radiant beacons since their decease, and intercede with God in behalf of the brethren here below, as well as for the lay brotherhood and for those who contribute to the monastery in which to this day the brotherhood abides together in virtuous life amid hymns, prayers, and obedience, to the glory of Almighty God, and protected by the intercession of Theodosius, to whom be glory, Amen.

6583 (1075). The crypt church was continued on its foundation by Stephen the Prior. For Theodosius began its foundation, while Stephen continued it thereon, until it was completed on July 11 of the third year of its construction. Ambassadors from Germany came to Svyatoslav in this year, and in his pride, he showed them his riches. They beheld the innumerable quantity of his gold, silver, and silks, but remarked, “This is nothing, for it lies dead. Servants are preferable to this treasure, for vassals [199] can win still greater wealth.” Thus Hezekiah, King of the Jews, boasted before the ambassadors of the King of Assyria, and all his treasures were carried away to Babylon. Likewise after Svyatoslav’s death all his riches were scattered.

6584 (1076). Vladimir, son of Vsevolod, and Oleg, son of Svyatoslav, went forth to aid the Poles against the Czechs. In this year Svyatoslav, son of Yaroslav, died from the cutting of a sore, and was buried in Chernigov at St Savior’s. On January 1, Vsevolod succeeded to his throne. In this year, a son was born to Vladimir; he was named Mstislav, and was grandson of Vsevolod.

6585 (1077). Izyaslav advanced with Polish support, and Vsevolod went forth against him. Boris settled at Chernigov on May 4; his reign lasted eighty days until he fled to join Roman in Tmutorakan. Vsevolod went to Volyn to attack his brother Izyaslav. Peace was concluded, so that Izyaslav came and settled in Kiev on July 15. Oleg, the son of Svyatoslav, was with Vsevolod at Chernigov.

6586 (1078). Oleg, son of Svyatoslav, fled from Vsevolod to Tmutorakan on April 10. In this year, Gleb, the son of Svyatoslav, was killed in Zavolochye. Gleb was kindly toward the poor and hospitable to strangers, zealous toward the church, warm in faith, peaceful, and fair in appearance. He was laid to rest [200] in the Church of Our Savior at Chernigov on July 23.

While Svyatopolk, the son of Izyaslav, was ruling at Novgorod in his stead, and while Yaropolk was reigning in Vyshegorod and Vladimir at Smolensk, Oleg and Boris led the pagans to attack Rus, and fell upon Vsevolod with their Polovcian reinforcements. Vsevolod advanced to meet them as far as the Sozh. The Polovcians then vanquished the Russes, and many lost their lives. Ivan, son of Zhiroslav, and Tuki, the brother of Chud, along with Porei and many others, met their death there on August 28. Oleg and Boris arrived before Chernigov, thinking they had won, and they visited much harm upon the land of Rus. They shed Christian blood, which God will avenge upon them, and they will have to answer for their destruction of Christian souls.

Vsevolod joined his brother Izyaslav at Kiev, and after embracing each other, they settled there. Vsevolod then reported all that had occurred. Then Izyaslav said to him, “Brother, do not sorrow. Do you not see what misfortune has happened to me? Did they not first expel me and confiscate my possessions? And what was later my second fault, that I was driven out by you, my own brethren? Have I not wandered through foreign lands, and suffered the loss of my estate? I had done no wrong. Let us therefore not give way to sorrow now, my brother. We shall each of us have his share in Rus, and if we lose it, [201] then I am ready to lay down my life for you.” With these words he consoled Vsevolod, and ordered that warriors old and young should be gathered together.

Izyaslav set out with Yaropolk his son, and Vsevolod went forth with his son Vladimir. They arrived before Chernigov, but the inhabitants barricaded themselves within the city. Oleg and Boris were not there. Since the citizens of Chernigov would not open the gates, the brethren attacked the city. Vladimir made his attack at the eastern entrance, where he captured the gates from the guards. They thus opened the outer city and set fire to it, while the inhabitants fled to the inner city. Izyaslav and Vsevolod then learned that Oleg and Boris were on the way to attack them, and hurriedly sallied forth from the city to meet Oleg. Oleg then suggested to Boris that they should not attack, for they could hardly withstand four princes, and he therefore proposed that they should make some proposition to their uncles. Boris replied, “Behold our present strength; I will rather fight them all.” He boasted exceedingly, because he did not know that God resists the proud, but gives grace to the humble, so that the strong man may not boast of his strength.

They then advanced to the attack at a place called the Nezhatina plain, and when both forces met, the carnage was awful. Boris, the son of Vyacheslav, who had so proudly boasted, was the first to fall. While Izyaslav was standing among the foot-soldiers, one man suddenly rode up and struck him in the shoulder with his spear. Thus Izyaslav, the son of Yaroslav, met his death. While the battle was still in progress, Oleg himself fled with a small escort, and escaped with difficulty. [202] He took refuge in Tmutorakan.

Prince Izyaslav was killed on October 3. His body was taken up, and after it was transported by boat, it was laid before Gorodetz. The whole city of Kiev went forth to meet it. It was laid upon a sledge, and the priests and the friars escorted it with their chants into the city. But their chanting could not be heard for the lamentation and great mourning, since the whole city of Kiev bewailed him. Yaropolk followed the body, weeping with his retinue. “Father, my father,” he lamented, “hast thou lived without sorrow in this world, whilst thou didst suffer many assaults from thy people and thy brethren? He perished not by a brother’s hand, but he laid down his life for his brother.” His body was brought in and laid in the Church of the Holy Virgin, inclosed in a marble casket.

Izyaslav was a man fair of appearance and imposing in stature, not malicious in temper, but a hater of injustice and a lover of rectitude, In him there was no guile, for he was a simple man who did not render evil for evil. How much hardship the people of Kiev had visited upon him! They had expelled him and plundered his house, yet he did not requite these misdeeds with evil. If any man say, “The executioner has killed such and such a man,” it was not Izyaslav who caused this deed, but his son. Then his brothers expelled him, and he went wandering through foreign lands. Later, when he was again restored to his throne, and Vsevolod sought refuge at his court, he did not ask of Vsevolod how much harm he had endured at Vsevolod’s hands. He did not return evil for evil, but consoled his brother, saying, “Brother, you have proved your love for me, you have restored me to my throne, and [203] you have called me your chief. I will not remember former malice, for you are my brother and I am yours, and I will lay down my life for you,” as indeed he did. He did not say to Vsevolod, “How much evil you have done me! Now in your good turn evil has befallen you.” He did not say, “All this does not concern me,” but instead he took upon himself his brother’s sorrow, and proved his great love for him, thus fulfilling the words of the Apostle, “Console the sorrowful.” (I Thess., v, 14.) If he committed any sin in this world, verily shall it be forgiven him, because he laid down his life for his brother, not because he desired either a greater realm or greater wealth, but in consequence of his brother’s wrongs.

The Lord has said of such men, “Let a man lay down his life for his friend.” (John, xv, 13.) Solomon also said, “Brethren, be ready to aid one another in adversity.” (Prov. xvii, 17.) For love is above all things, even as John said, “God is love. He who dwelleth in love, dwelleth in God, and God dwelleth in him. Love is thus perfected that we may have dignity on the day of judgment, in order that as he is, so we may also be in this world. There is no fear in love, but perfect love casteth out fear, since fear hath torment, and he who is afraid is not perfect in love. If any man say, ‘I love God,’ and hateth his brother, it is a lie. How can he who hateth his brother whom he seeth love God whom he seeth not? We have this commandment from him, that he who loveth God shall love his brother also.” (I John, iv, 16–18, 20–21.) For all is perfected in love. Through love sins are washed away, out of love the Lord descended to earth and was crucified for us [204] sinners, and after taking away our sins he was nailed to the Cross, thus giving us his Cross for the elimination of the devil’s hatred. Out of love this Prince shed his blood for his brother, thus fulfilling the Lord’s commandment.

Vsevolod reigned in Kiev on the throne of his father and his brother, after assuming the sovereignty over all Rus. He set up his son Vladimir at Chernigov and placed Yaropolk at the city of Vladimir, to which he added the district of Turov.

6587 (1079). Roman advanced with Polovcian forces as far as Voin, but Vsevolod remained near Pereyaslavl and made peace with the Polovcians. Roman returned homeward with them, but they killed him on August 2. The bones of Svyatoslav’s son and Yaroslav’s grandson still lie there even to this day. The Khazars took Oleg prisoner and shipped him overseas to Tsargrad. Vsevolod appointed Ratibor as his viceroy in Tmutorakan.

6588 (1080). The Torks of Pereyaslavl made an attack upon Rus. Vsevolod sent forth his son Vladimir, who went out and conquered them.

6589 (1081). David, the son of Igor, and Volodar, the son of Rostislav fled on May 18, and upon their arrival at Tmutorakan, they captured Ratibor and settled there as princes.

[205] 6590 (1082). Osen, Prince of the Polovcians, passed away.

6591 (1083). Oleg returned from Greece to Tmutorakan, and established himself there after he had captured David and Volodar. He slaughtered the Khazars who had counseled the death of his brother and had plotted against himself, but he released David and Volodar.

6592 (1084). Yaropolk came to visit Vsevolod upon Easter Day. At this time, the two sons of Rostislav had fled from Yaropolk, and later had returned and expelled him. Vsevolod then despatched his own son Vladimir to drive out the sons of Rostislav. He then set up Yaropolk as prince of the city of Vladimir. In this year, David made captives of the Greeks at Oleshki, and confiscated their property. Vsevolod sent after him, brought him to Kiev, and presented him with Dorogobuzh.

6593 (1085). Incited by evil advisers, Yaropolk planned an attack upon Vsevolod. When Vsevolod learned of his project, he sent his son Vladimir to oppose him. Yaropolk left his mother and his retainers at Lutzk and fled into Poland. When Vladimir arrived at Lutzk, the inhabitants surrendered. He set up David at the city of Vladimir in the place of Yaropolk, confiscated Yaropolk’s property, and brought to Kiev his mother, his wife, and his retainers.

[206] 6594 (1086). Vsevolod founded the Church of St Andrew during the tenure of the holy Metropolitan John. Beside this church he also built a convent in which his daughter, Yanka by name, became a nun while still a maiden. This same Yanka assembled many nuns, and dwelt among them according to the monastic rule.

Yaropolk returned from Poland and made peace with Vladimir. The latter returned again to Chernigov, while Yaropolk took up his residence at the city of Vladimir. After remaining there a few days, he went to Zvenigorod. Before he had reached that city, he was struck down by the accursed Neradetz, who had been incited by the devil and by evil men. As he lay upon his sled, Neradetz killed him with his sword on November 22. Yaropolk raised himself up, drew the sword from his body, and cried out in a loud voice, “Ah, enemy, you have caught me!” The thrice accursed Neradetz fled to Rurik, in Przemysl. Yaropolk’s escort, including Radko, Vykina, and many others, took Yaropolk on their horses before them, and carried him to the city of Vladimir, and thence to Kiev. The pious prince Vsevolod went out to meet him, accompanied by his sons Vladimir and Rostislav, by all the boyars, and by the blessed Metropolitan John with his monks and presbyters. All the people of Kiev raised great lamentation for him, and brought him with chants and hymns to St Demetrius’.

They then robed his body, and on December 5 laid it honorably in a marble casket in the Church of the Holy Apostle Peter, the construction of which he himself had previously begun. After suffering many misfortunes, expelled [207] by his brethren without cause, persecuted, and robbed of his patrimony, he endured in the end a bitter death. But he rendered himself worthy of everlasting life and repose. This blessed prince was calm, mild, moderate, and loving toward his brethren. He gave each year a tithe of his property to the Holy Virgin, and often addressed this prayer to God, saying, “Oh Lord my God! receive my prayer, and grant me a death by an unknown hand like that of my kinsmen Boris and Gleb, so that I may wash away my sin with my blood, and thus escape this vain world and its confusion, as well as the snares of the devil.” Our gracious God did not deny his request, and he has attained such blessings “as eye hath not seen nor ear heard, and such as have not entered the heart of man, which God hath prepared for them that love him.” (I Cor. ii, 9.)

6595–6596 (1087–1088). The Church of St Michael in Vsevolod’s monastery was consecrated by the Metropolitan John, while Lazarus was prior of that monastery. In this same year, Svyatopolk departed from Novgorod to rule in Turov. In this year, Nikon, Prior of the Crypt Monastery, passed away. In this year, the Bulgarians captured Murom.

6597 (1089). The Crypt Church of the Holy Virgin in the Theodosian monastery [208] was consecrated by John the Metropolitan; Luke, Bishop of Byelgorod; Isaiah, Bishop of Rostov; John, Bishop of Chernigov; and Antonius, prior of St George’s, in the reign of the noble prince Vsevolod, ruler of the land of Rus, and of his sons Vladimir and Rostislav, while Yan was captain of the Kiev thousand and John was prior.

In this year, John the Metropolitan passed away. John was a man versed in books and study, generous to the poor and to the widows, affable to both rich and poor, calm-tempered and mild, reticent yet eloquent, and able to console the sorrowful with words of Holy Scripture. There never was his like in Rus before him, nor will there be in later days.

In this year, Yanka, the above-mentioned daughter of Vsevolod, went to Greece. She brought back the Metropolitan John, a eunuch, and when the people saw him, they exclaimed, “A ghost has come.” After staying a year in Kiev, he too died. He was not a learned man, but frank and simple in character.

In this year, the Church of St Michael at Pereyaslavl was consecrated by Ephraim, the Metropolitan of that church, which he had constructed upon a magnificent scale. For there had previously been a metropolitan church at Pereyaslavl to which he constructed a large addition, adorning it with all sorts of decorations and churchly vessels. Ephraim was a eunuch [209] of tall stature. At that time, he built many structures: he completed the Church of St Michael, founded a church at the city gates dedicated to the holy martyr Theodore, as well as another church dedicated to St Andrew near the church by the gates, and he also constructed a stone bathhouse such as had never heretofore existed in Rus. He likewise constructed a palisade of stone which started from the Church of the holy martyr Theodore, and embellished the city of Pereyaslavl with church buildings and other structures.

6599 (1091). The prior and the monks took counsel together, saying, “It is not meet for our father Theodosius to lie outside the monastery and the church, since he founded the church and gathered the monks together.” After thus taking counsel, they directed that a place should be prepared in which to lay his bones. Three days before the feast of the Assumption of the Virgin, the prior ordered that digging should begin at the place where the bones of our father Theodosius lay, and at his command, I, sinner that I am, was the first eyewitness of the attendant circumstances. What I here relate I did not learn by hearsay, but I was the initiator of it myself.

When the prior came to me and invited me to accompany him to the crypt of Theodosius, I went with him, and since no one knew our errand, we looked about where first to dig, and fixed upon a place near the entrance at which to excavate. The prior then said to me, “Do not make this known to any of the brethren, so that none may learn of it. But choose whom you will [210] to aid you.” On that very day I therefore prepared spades with which to dig. On the evening of Tuesday, I took with me two brethren, keeping the rest in ignorance of our intent, and went to the crypt. After singing psalms, I began to dig. When I grew weary, I passed the spade to another brother, and so we dug on till midnight. When we were weary and could obtain no results from our digging, I began to be concerned for fear we were digging off at the side. So I took the spade and set myself to digging vigorously, while my companion rested in front of the crypt. He remarked to me that they had just rung the bell, and at that very moment I reached the relics of Theodosius. Even as he made the remark that they had just rung the bell, I made answer, “I have found them.” When I had dug down to the relics, fear came over me, and I began to exclaim, “Kyrie eleison.” At this same moment, two brethren were sitting in the monastery, looking toward the crypt and waiting till the prior, accompanied by various other monks, should bring out in secret the relics of Theodosius. As the bell rang, they saw three pillars of fire like rainbows which came and stood over the place where Theodosius was laid.

At the same time, Stephen, who had succeeded Theodosius as prior and was now a bishop, saw across country from his monastery a great light shining over the crypt. Thinking that they were transporting Theodosius (for he had been informed of their intentions a day previous), and regretting that Theodosius was being moved in his absence, he leaped upon a horse and quickly set out. He brought with him [211] Clement, whom he later appointed prior as his successor, and as they rode along they beheld a great light. When they drew near, they noticed many lights over the crypt, but when they came to the crypt itself, they saw nothing. They thus descended into the crypt, and found us seated beside the relics.

When I had dug them out, I sent word to the prior that he should join us that we might remove the relics. Thus the prior came with two other brethren. I dug out a large space, and when we stepped into it, we saw the relics lying there. The members were not separated, and the hair of the head still adhered. We laid them in a cloak, and carried them out in front of the crypt.

On the next day, the bishops assembled: Ephraim of Pereyaslavl, Stephen of Vladimir, John of Chernigov, Marinus of Yuryev; and the priors of all the monasteries came with their monks, while all pious citizens gathered. They took up the relics of Theodosius amid incense and candles, and then brought him into his church, where they laid him on the right side of the portico, on Thursday, August 14, in the fourteenth year of the indiction and at the first hour of the day. They celebrated that day solemnly.

Now I shall briefly relate how a prophecy of Theodosius was fulfilled. While he still exercised the priorship, and directed during his lifetime the flock of monks whom God had entrusted to his charge, he cared for the souls not only of the solitaries themselves, but also of laymen [212] to ensure their salvation; and he was especially zealous in the interest of his spiritual sons, for he consoled and admonished those who sought his aid, and at times even entered their homes and imparted his blessing to them. Sometimes he went thus to the house of Yan to visit him and his wife Maria, for Theodosius loved them, since they lived according to the commandments of the Lord and dwelt in affection with each other. On one occasion while he was visiting them, he instructed them concerning the giving of alms to the poor, the kingdom of heaven which the righteous shall inherit, the torments of sinners, and the hour of death. While he was thus discussing with them the laying of the body in the grave, Yan’s wife said to him, “Who knows where I shall be laid to rest?” Theodosius made answer to her, “Verily I say unto you, where I lie, there shall you be laid also.” His prophecy was actually fulfilled. For after the prior had died, his words were realized eighteen years later. In that year, on August 16, Yan’s wife, by name Maria, passed away. The monks came, and after the customary hymns, they took her up and laid her in the Church of the Holy Virgin, on the left side opposite the tomb of Theodosius. Theodosius had been laid to rest on August 14, and she was buried on August 16.

Thus was fulfilled the prophecy of our blessed father Theodosius, that good shepherd who fed his wise sheep without hypocrisy, in mildness and in prudence, watching over them and protecting them, and abounding in [213] prayer for the flock entrusted to him, for the Christian nations, and for the land of Rus.

After thy departure from this world, thou prayest for all true believers and for thy disciples who, as they gaze upon thy tomb, recall thy instruction and thy abstinence, and glorify God. I thy sinful servant and disciple know not how to praise thy noble life and temperance. But this little I shall say: Rejoice, our father and leader, who hast rejected the tumult of the world, who hast loved tranquillity, and didst serve God in the peace of the monastic life. Thou hast acquired every divine attribute, exalted thyself with fasting, hated carnal lusts and indulgence, and has cast aside the beauty and the desire of this world, to follow in the footsteps of the sublime fathers and to rival them in their tranquillity. Thou hast exalted thyself and adorned thyself in thy moderation, and hast won happiness through the words of Holy Writ. Rejoice, thou who wast strengthened in hope, who hast attained eternal bliss. Through thy victory over carnal desire, the source of transgression and confusion, thou hast escaped the crafts of the devil and hast won thy repose among the righteous, where thou receivest requital for thy labors and art become the heir of the patriarchs, since thou hast followed their instruction, their usage, and their continence, and hast maintained their rule. Thou hast further imitated Theodosius the Great in thy character and thy mode of life, since thou didst follow his manner of living and imitated his continence, [214] and by the adoption of his habits thou hast advanced in perfection with thy every action, as thou didst offer the ritual petitions to God, and didst thus raise up the candle of prayer as an offering of sweet-scented incense in the perfume of gratitude. Having conquered earthly lust and the ruler of this world, having trampled underfoot our adversary the devil and his wiles, thou hast stood forth the victor through thy opposition to his hostile darts and proud devices, since thou wast strengthened through God’s help in the armor of the Cross and in faith immutable. Pray for me, holy Father, that I may be freed from the snares of the devil, and guard me with thy prayers against the hostile adversary.

In this year, there was a portent in the sun, which seemed about to disappear. At the second hour of the day, on May 21, only part of it remained visible, approximating the size of the moon. In this year, while Vsevolod was hunting wild beasts behind Vyshegorod, and as the men were stretching snares and the beaters were shouting, a huge serpent fell from the sky, and all the people were terrified. At this time, the earth uttered a groan audible to many. In this year a magician appeared at Rostov, but perished shortly afterward.

6600 (1092). An extraordinary event occurred at Polotzk. At night there was heard a clatter and a groaning in the streets, and demons ran about like men. If any citizen went forth from his house to look upon them, he was wounded straightway by some invisible [215] demon, and so many perished from such wounds that the people dared no longer leave their houses. The demons later began to appear on horseback during the day. They were not visible themselves, but the hoofs of their horses could be seen. Thus they did injury to the people of Polotzk and the vicinity, so that it was commonly said that ghosts were killing the people of Polotzk. This portent had its beginning in Dryutesk. At this time, a sign appeared in the heavens like a huge circle in the midst of the sky. There was a drought in this year, so that the earth was burned over, and many pine forests and peat-bogs were consumed. There were many portents in various localities, and incursions of the Polovcians were reported from all quarters. They captured three cities, Pyesochen, Perevoloka, and Priluk, and ravaged many villages on both banks of the Dnieper. In this year, Rurik, the son of Rostislav, passed away. At the same time, many died of various diseases, so that the undertakers asserted that in the interval between St Philip’s Day and Lent they had sold seven thousand coffins. This misfortune was occasioned by our sins, because our transgressions and our unrighteousness had increased. God brought this calamity upon us as a summons to repent and to renounce sin, envy, and other evil works of the devil.

6601 (1093), the first year of the indiction. The Great Prince Vsevolod, the son of Yaroslav [216] and the grandson of Vladimir, died on April 13, and was buried the next day on Thursday of Holy Week. Upon that day he was committed to the tomb in the great Church of St Sophia. From his childhood, the pious Prince Vsevolod had been a servant of God. He loved justice, aided the poor, rendered due honor to bishops and priests, loved monks exceedingly, and ministered to their necessities. He abstained from drunkenness and indulgence, and was therefore beloved of his father, so that the latter said to him, “My son, may God bless you, since I hear of your meekness, and I rejoice that you have rendered my old age peaceful. If God grant that you succeed your brothers upon my throne justly and without the exercise of violence, may you lie beside my tomb where I lie when God takes you from this world, for I love you more than your brethren.” This prayer of his father was fulfilled according as he had said, for after the decease of his brethren, Vsevolod inherited the throne of his father as their successor, though while he reigned at Kiev he faced greater obstacles than had beset him when he was Prince in Pereyaslavl.

While he ruled in Kiev, he suffered distress at the hands of his nephews, who importuned him with their demands for various domains. After he had pacified them, he bestowed various domains upon them. During these troubles, he was afflicted also by sickness, [217] to which old age was added. He then began to take pleasure in the opinions of young men, and consulted with them. They induced him to withdraw his favor from his older retainers. The people no longer had access to the Prince’s justice, judges became corrupt and venal, and the Prince in his illness was ignorant of these abuses. When his illness was aggravated, he summoned his son Vladimir from Chernigov, and when Vladimir, upon his arrival, found him critically ill, he wept sorely. Vsevolod thus passed away quietly when his hour came, in the presence of Vladimir and of Rostislav, his younger son, and rejoined his father, after he had ruled for fifteen years in Kiev and a year each in Pereyaslavl and Chernigov. After he had mourned with his brother Rostislav, Vladimir laid his father’s body in the tomb. After the bishops, the priors, the monks, the priests, the boyars, and the common people had assembled together, they took up the corpse with the customary hymns and laid it in St Sophia, as we said before.

Vladimir now reflected that if he succeeded immediately to the throne of his father, he would become involved in hostilities with Svyatopolk, because the throne of Kiev had belonged to that Prince’s father. After thus taking thought, he summoned Svyatopolk from Turov, while he himself departed to Chernigov and Rostislav to Pereyaslavl. When Easter was over [218] and the week after Easter had passed, Svyatopolk arrived at Kiev on April 24, the first Sunday after Easter. The inhabitants of Kiev went forth to meet him and offer him homage, and welcomed him joyously. He thus occupied the throne of his father and his uncle. At this moment, the Polovcians attacked Rus, but when they learned that Vsevolod was dead, they sent propositions for peace to Svyatopolk. Without consulting with the numerous adherents of his father and his uncle, but taking counsel only with those who had accompanied him to the capital, Svyatopolk seized the Polovcian envoys and cast them into prison. When the Polovcians heard of this outrage, they immediately declared war. A large force of them thus laid siege to the city of Torchesk. Being desirous of peace, Svyatopolk released the Polovcian envoys.

The Polovcians, however, were not anxious for peace, and continued their attacks. Svyatopolk then set out to recruit a force with the intention of attacking them. The wise men advised him not to oppose the nomads, since his force was small. He replied that he had eight hundred of his followers who could easily withstand them. Other rash advisers urged him to pursue his project, but the wiser heads informed him that even if he had a force of eight thousand, it would be none too strong. They reminded him that the country was already impoverished by war and taxes, and suggested that he should ask his cousin Vladimir [219] for aid. Svyatopolk followed their advice, and sent to Vladimir a request for assistance. Vladimir assembled his troops, and requested his brother Rostislav at Pereyaslavl to give Svyatopolk his support as well. When Vladimir arrived at Kiev, the cousins met at St Michael’s, and composed between them their quarrels and disagreements. They were thus reconciled, and kissed the Cross to seal their compact. While the Polovcians were ravaging the countryside, the wise counsellors said to the princes, “Why do you allow discord to part you? Behold, the pagans lay waste the land of Rus. You may arrive at an understanding at some later time, but for the present go out and meet the pagans either to conclude a peace or to wage war.” Vladimir favored a peace, but Svyatopolk was for war.

Svyatopolk, Vladimir, and Rostislav thus proceeded to Trepol. They arrived at the Stugna, and before crossing the river, they called their followers into consultation and began to deliberate. Vladimir suggested that in view of the present danger they had better remain on the near side of the river and make peace with the Polovcians. Yan and the other prudent men supported this opinion, but the men of Kiev were not in accord with it, and urged the crossing of the river because they were eager to fight. This counsel found favor, and they crossed the river Stugna, which at the moment was considerably swollen. After marshaling their troops, Svyatopolk, Vladimir, and Rostislav [220] then moved forward. Svyatopolk marched on the right wing, Vladimir on the left, and Rostislav led the centre. When they had passed Trepol, they passed the rampart. Then the Polovcians advanced to the attack with their bowmen in the van. When our men took position between the ramparts, the pagans set up their standards, and the bowmen advanced from their encampment. The Polovcians reached the rampart, raised their standards, and first attacked Svyatopolk, whose troop they broke up. Svyatopolk made a firm stand, but his soldiers fled without resisting the pagan onslaught, and he himself was obliged to flee also. The Polovcians then attacked Vladimir. The battle was fierce, and Vladimir took to flight with Rostislav. In their flight, they arrived at the river Stugna, and dived in. Rostislav straightway began to drown before Vladimir’s very eyes. He was anxious to save his brother, and almost perished himself in the attempt. But Rostislav, the son of Vsevolod, thus met his death.

Vladimir swam the river with a small escort, for many of his troop and his boyars had fallen. When he arrived at the other bank of the Dnieper, he bewailed his brother and his vassals, and thus returned to Chernigov heavy with sorrow. Svyatopolk escaped to Trepol and there barricaded himself. He remained there till evening, and during the night departed for Kiev.

Upon perceiving their victory, the Polovcians scattered upon marauding expeditions [221] throughout the countryside, while others returned to Torchesk. This misfortune occurred on May 26, the day of the Ascension of our Lord Jesus Christ. Those who searched for Rostislav’s body found it in the stream, and they brought it back to Kiev. His mother wept over him, and the people pitied him greatly because of his youth. The bishops, the monks, and the priests assembled to sing the usual hymns, and they laid him to rest beside his father in the Church of St Sophia. While the Polovcians were besieging Torchesk, the inhabitants resisted and fought boldly from the town, so that they killed many of the enemy. The Polovcians then began to press them hard and cut off their water supply, so that the inhabitants weakened from hunger and thirst. They thus sent messages to Svyatopolk to inform him that unless he sent them food supplies they would be obliged to surrender. Svyatopolk despatched the supplies, but because of the multitude of the besiegers it was impossible to introduce them into the town. When the enemy had thus beleaguered the town for nine weeks, they divided into two parties, one of which remained near the city to prosecute the siege, while the rest marched toward Kiev and scattered on raiding parties between Kiev and Vyshegorod. Svyatopolk sallied forth as far as Zhelan, where the two forces advanced to the attack. When the battle-lines met, a fierce combat ensued, but our men fled before the pagans, and many perished, even a larger number than at Trepol. Svyatopolk [222] arrived at Kiev with two companions, and the Polovcians returned to Torchesk. This sad event took place on July 23. Upon the next day, that is, on July 24, the festival of the holy martyrs Boris and Gleb, there was no joy in the city, but only lamentation, because of our manifold sins and unrighteousness and for the multiplication of our transgressions.

God sent the pagans upon us, not because he held them dear, but to chastise us that we might abstain from evil deeds. He thus punishes us by the incursions of the pagans (for they are the scourge of God), that we may perhaps repent and turn from our wicked way. For this reason, God visits us with affliction upon festal days, just as in this year the first catastrophe, which occurred at Trepol, took place on Ascension Day, while the second occurred on the feast of Boris and Gleb, which is a new festival in Rus. It was thus that the prophet said, “I will change your feasts to mourning and your songs to lamentation.” (Amos, viii, 10.) For God caused great mourning in our land; our villages and our towns were desolated, and we fled before our foes.

As the prophet said, “Ye shall be slain before your enemies; they that hate you shall oppress you, and ye shall flee when none pursueth you. I will break the arrogance of your pride, and your strength shall be spent in vain. The sword of the stranger shall kill you, your land shall be desolate, and your courts laid waste. [223] For ye are worthless and contrary, and I will walk contrary to you also in anger, saith the Lord God of Israel.” (Lev. xxvi, 17–33.) For the malignant sons of Ishmael burned villages and granges, and consumed many churches with fire.

Let no one marvel at these misfortunes, for condign chastisement ensues wherever many sins are committed. For this reason the world shall ultimately come to its end. For this same reason, malice has now been spread abroad, and our own native land has fallen a prey to torment: some of our compatriots are led into servitude, others are slain, and some are even delivered up to vengeance and endure a bitter death. Some tremble as they cast their eyes upon the slain, and others perish of hunger and thirst. Universal sorrow and universal chastisement prevail. Our people suffer many wounds, various woes, and awful tortures. Some of them are bound and trampled underfoot, exposed to the chill of winter, and sorely wounded. And what is stranger and more terrible, it is among a Christian nation that this fear and terror and distress has been spread abroad.

Yet it is meet and right that we should be so chastised, and we suffer correction in proportion to our little faith. We have deserved to be delivered into the hands of an alien people, the most fearsome of all the world. Let us therefore cry aloud, “Righteous art thou, oh Lord, and righteous are thy judgments.” (Ps. cxviii, 137.) Let us say like the thief upon the cross, “We receive the due reward of our deeds.” (Luke, xxiii, 41.) Let us exclaim with Job, “It hath been as the Lord appointed; blessed be the name of the Lord forever.” (Job i, 21.) Through the incursions of the pagans and the torments which we suffer at their hands may we come to know the Lord whom we have angered. Though glorified by him, we have not glorified him; though honored by him, we have not honored him; though hallowed, [224] we have not understood it; though redeemed, we have not requited our redemption; reborn to righteousness, we have not revered our father. We are punished for our sins, we suffer in proportion to our misdeeds. All our cities are desolate, our villages are laid waste. We traverse the fields where horses, sheep, and cattle once grazed in herds, and behold them desolate. The meadows are grown wild, and have become the lairs of wild beasts. Yet we still hope in the mercy of God; for the blessed Lord punishes us with kindly intent. “He hath not dealt with us after our sins, nor rewarded us according to our iniquities.” (Ps. ciii, 10.) It is thus meet for the blessed Lord to punish us not in strict proportion to the multitude of our iniquities, and even so has the Lord done unto us. For he restored his fallen creatures; he forgave the sin of Adam, and bestowed upon us the bath of purification when he shed his blood for us. When he beheld us living in unrighteousness, he brought upon us the present war and affliction so that even against our will we might find mercy in the life to come. For the soul that suffers in this world shall find in the next mercy and freedom from torment, for the Lord does not twice exact atonement for these transgressions. Ah, his ineffable love for humanity, when he beholds us returning to him even against our will! Ah, the depths of his love for us! Inasmuch as we voluntarily transgressed against his commandments, we must of necessity suffer chastisement against our will, and since we suffer against our will, let us at least endure with resignation. When was sorrow known among us heretofore? Yet now our whole life is full of tears. When was sighing ever heard among us? Yet weeping is now spread abroad through all the streets because of the dead whom the infidels have slain.

The Polovcians harried widely, and [225] then returned to Torchesk. The inhabitants were weakened by hunger, and therefore surrendered to the enemy. The Polovcians, upon taking the city, destroyed it by fire, divided the inhabitants, and led them away among their tents to their relatives and kin. A multitude of Christian people were thus reduced to dire distress: sorrowing, tormented, weak with cold, their faces ravaged with hunger, thirst, and misfortune, their bodies black with blows, as they made their painful way, naked and barefoot, upon feet torn with thorns, toward an unknown land and barbarous races. In tears they made answer one to another, saying, “I was of this city,” and others, “I came from that village.” Thus they tearfully questioned one another, and spoke of their families, as they sighed and lifted up their eyes to the Most High, who knoweth all secrets.

Let no one venture to say that we are hated of God, lest it might be so. For whom does God love, as he has loved us? Whom has he so glorified as he has glorified and exalted us? None. So much the more have we incurred his wrath because, being honored of God before all the rest, we sinned more flagrantly than all the rest. Since we were enlightened before all other men, but knew the Lord’s will and scorned it, we are chastised more severely for our correction than other men. For sinner that I am, I anger God much and often, and commit some transgression every day.

On October 1 of this year, Rostislav, the son of Mstislav and the grandson of Izyaslav, passed away, and he was buried [226] on November 16 in the Church of the Holy Virgin of the Tithe.

6602 (1094). Svyatopolk made peace with the Polovcians, and took to wife the daughter of their prince Tugortkan. In this same year, Oleg arrived from Tmutorakan before Chernigov with a force of Polovcians. Vladimir fortified himself in the city. Oleg then approached and burned the environs, including the monasteries. Vladimir made peace with Oleg, and departed from Chernigov to occupy his father’s throne in Pereyaslavl, while Oleg took possession of the city that had been his own father’s. The Polovcians committed many depredations in the vicinity of Chernigov, and Oleg made no attempt to restrain them for the reason that he himself had inspired their raids. This was, in fact, the third time that he had led a force of pagans to attack Rus. May God forgive his sin, for many Christians were destroyed, while others were taken captive and scattered throughout the lands.

On August 26 of the same year, a plague of locusts attacked Rus, and ate up all the grass and much grain. Such a visitation was unheard of in the early days of Rus, but in consequence of our sins, our eyes beheld it.

In this year, on April 27, at the sixth hour of the night, died Stephen, Bishop of Vladimir, who had formerly been Prior of the Crypt Monastery.

6603 (1095). The Polovcians under Leo son of Diogenes attacked Greece, and devastated the Grecian territory. [227] The Emperor captured Leo and had him blinded. In the same year, the Polovcians Itlar and Kytan came to Vladimir to sue for peace. Itlar entered the city of Pereyaslavl, while Kytan remained between the ramparts with his soldiery. Vladimir gave his son Svyatoslav as a hostage to Kytan, while Itlar remained in the city with an excellent escort. At this time, Slavyata was at Vladimir’s court, whither he had come on a special mission from Svyatopolk in Kiev. The retainers of Ratibor now urged upon Vladimir the advisability of massacring Itlar’s troop. Vladimir, however, was unwilling to do this deed, and averred that it was unthinkable, since he had given them pledges of safety. But his vassals replied, “Oh Prince, there is no sin entailed for you in this deed. They constantly swear oaths to you, and yet they bring incessant ruin on the land of Rus and constantly shed Christian blood.” Vladimir then adopted their advice, and on that same night, sent Slavyata out between the ramparts with a small escort and some Torks. They first stole Svyatoslav away, and then killed Kytan and slew his retinue. It was then Saturday night. Itlar was passing the night in Ratibor’s palace with his escort, completely ignorant of the fate of Kytan. On Sunday, the following day, Ratibor called his followers to arms, [228] and commanded them to heat a room. Vladimir then sent his servant Bandyuk to Itlar’s troop with an invitation to join the prince after they had dressed in the heated room and breakfasted with Ratibor. Itlar accepted the invitation. But when they had entered the heated room, they were locked in. The Russes then climbed atop it, and made a hole in the roof. Then Olbeg, son of Ratibor, took his bow, and fitting an arrow to it, shot Itlar through the heart. They also killed his whole escort. Thus Itlar lost his life in evil fashion on February 24, the first Sunday in Lent, at the first hour of the day.

Svyatopolk and Vladimir summoned Oleg to join them in a foray against the Polovcians. After promising his aid, Oleg actually came, but did not follow the same route as the other princes. Svyatopolk and Vladimir arrived at the Polovcian encampment, captured it, and thus seized and led off to their own country the barbarians’ cattle, horses, camels, and slaves. They then were wroth against Oleg because he had not joined their expedition against the pagans. They therefore sent to Oleg this message: “You did not accompany us upon our attack against the pagans who have brought ruin upon Rus. You have a son of Itlar at your court. Either kill him or deliver him up to us, for he is an enemy of Rus.” [229] Oleg paid no attention to this demand, and there was enmity between them.

In this same year, the Polovcians appeared before Yuryev. They besieged the city for a whole year, and had almost reduced it when Svyatopolk succeeded in pacifying them. The Polovcians returned beyond the Ros, and the citizens of Yuryev abandoned their town and fled to Kiev. Svyatopolk ordered that a town should be built on the hill of Vitichev, and he bade the Bishop Marinus settle there with the people from Yuryev, Sakov, and other refugees from various localities. The Polovcians then burned the deserted town of Yuryev.

Toward the close of this year, David, the son of Svyatoslav, journeyed from Novgorod to Smolensk. The Novgorodians then went to Rostov in search of Mstislav, the son of Roman, and brought him to Novgorod as their prince, at the same time instructing David never to return. David thus returned to Smolensk and settled there, while Mstislav settled at Novgorod. About the same time, Izyaslav, the son of Vladimir, arrived at Murom from Kursk. The people of Murom accepted him as their prince, and he took captive the regent of Oleg. On August 28 of this year, locusts came and covered the land to an extent which was terrible to behold. They then went on northward, eating up the grass and grain.

6604 (1096). Svyatopolk and Vladimir summoned Oleg to come to Kiev, that they might conclude a convention as to the defence of Rus before the bishops and the priors and in the presence of the vassals of their fathers [230] and of the citizens, for the purpose of defending the country against the pagans. Oleg assumed an attitude of arrogance, and made reply that it was not proper for him to submit to the judgment of a bishop, of priors, or of the common people. He was unwilling to join his cousins, because he heeded evil counsel. Svyatopolk and Vladimir then asserted, “You neither attack the pagans nor join us in counsel. You are plotting against us and desire to aid the pagans. God must judge between us.” Svyatopolk and Vladimir then marched forth against Oleg to Chernigov. Oleg fled from the city on Saturday, May 3. Svyatopolk and Vladimir accordingly pursued him. Oleg escaped to Starodub, where he barricaded himself in the city. The other princes then laid siege to his position. The inhabitants made effective sallies from the town, while the beleaguers attacked it, so that the casualties were serious on both sides. The conflict thus raged fiercely. The besiegers remained before the town for thirty-three days, until the inhabitants weakened from hunger. Oleg then came forth from the city asking for peace. Svyatopolk and Vladimir granted his request, but directed him first to join his brother David, and then commanded that both of them should report in Kiev before the throne of their fathers and grandfathers, since it was fitting for them to gather and make their covenant at Kiev, the oldest city in the entire country. Oleg promised to follow these instructions, and confirmed his oath by kissing the cross.

[231] At this time, Bonyak and his Polovcians appeared before Kiev on a Sunday evening, and while ravaging the environs, they burned the prince’s palace at Berestovoye. Kurya and another band of Polovcians ravaged simultaneously the environs of Pereyaslavl, and burned Ustye on May 24.

Oleg departed from Starodub and arrived at Smolensk. The people of Smolensk would not receive him, so that he went on to Ryazan. Svyatopolk and Vladimir returned each to his own domain.

In this same month, Tugortkan, the father-in-law of Svyatopolk, came to Pereyaslavl and laid siege to the city. The inhabitants fortified themselves for resistance, while Svyatopolk and Vladimir advanced against him down the west bank of the Dnieper. They arrived at Zarub and crossed the river without being detected by the Polovcians, for God protected them. They then marshaled their forces and advanced toward the city. When the inhabitants observed their approach, they rejoiced, and came forth to meet them, while the Polovcians were standing on the other bank of the Trubezh in battle array. Svyatopolk and Vladimir immediately crossed the river to engage the Polovcians. Vladimir first intended to reform his troop, but they did not await his command, and instead spurred up their horses against their adversaries. When the Polovcians beheld their charge, they turned in flight, and our men pursued the foemen, cutting down their opponents. Upon this day the Lord performed a great deliverance. The aliens were thus conquered on July 19. [232] Their prince Tugortkan was killed, and many others of our enemies fell. On the morrow, they found the dead body of Tugortkan, and Svyatopolk, respecting him as his father-in-law even though he was a foe, brought him to Kiev and buried him at Berestovoye, between the road to Berestovoye and the road to the monastery.

On Thursday, the twentieth of this same month, Bonyak, that godless, mangy thief and bandit, came suddenly to Kiev for the second time. The Polovcians almost entered the city, burned the suburbs about the town, and then attacked the monastery. After burning the monasteries of Stephen and Germanus together with the neighboring villages, they came to the Crypt Monastery while we were resting in our cells after matins, and they howled about the monastery. They planted two standards before the monastery gates, and we fled, some of us behind the building of the monastery, and others to its various rooms. The godless sons of Ishmael slew the brethren in the monastery and wandered about among the cells, breaking down the doors, and they carried off whatever they found in the various rooms. Then they set fire to the shrine of the Holy Virgin. Upon arriving before the church, they thus set fire to the south [233] and the north doors, and upon making their way into the chapel near the grave of Theodosius, they seized the eikons, burned the doors, and blasphemed against God and our faith. But God suffered their iniquities because their sins and their transgressions were not completed. Thus they said, “Where is their God? Let him come and deliver them,” and they made other blasphemous remarks about the holy eikons, which they mocked, because they did not know that God punishes his servants by means of barbarian incursions that they may appear as gold which has been tried in the furnace. The Christians, by virtue of their many sufferings and oppressions, shall enter the kingdom of heaven, but these pagans and blasphemers, who in this world enjoy happiness and increase, shall suffer torment at the hand of the devil, since they are predestined to everlasting fire.

Then they burned the red palace which the pious prince Vladimir had constructed upon the hill called Vydobychi and consumed the whole of it with fire. Wherefore let us imitate the prophet David, and exclaim, “Oh Lord my God, make them as a whirling dust, as a fire before the face of the wind which consumeth the forests, so shalt thou pursue them with thy storm. Fill their countenances with shame.” (Ps. lxxxiii, 14–17.) For they polluted and burned the sacred dwelling, the monastery of thy Mother, and the relics of thy servants. The godless sons of Ishmael, [234] who had been sent as a chastisement to the Christians, even killed with the sword some of our brethren.

They came forth from the desert of Yathrib in the northeast. Four races of them issued forth: Torkmens, Pechenegs, Torks, and Polovcians. Methodius relates concerning them that eight nations fled when Gideon massacred them; eight fled into the desert, and four he massacred. Others say that they are the sons of Ammon, but this is not true, for the Caspians are the sons of Moab, while the Bulgars are the sons of Ammon. But the Saracens descended from Ishmael became known as sons of Sarah, and called themselves Sarakyne, that is to say, “We are descendants of Sarah.” Likewise the Caspians and the Bulgars are descended from the daughters of Lot, who conceived by their father, so that their race is unclean. Ishmael begot twelve sons, from whom are descended the Torkmens, the Pechenegs, the Torks, and the Kumans or Polovcians, who come from the desert. After these eight races, at the end of the world, shall come forth the unclean peoples shut up in the mountain by Alexander of Macedon.

I wish at this point to recount a story which I heard four years ago, and which was told to me by Gyurata Rogovich of Novgorod: “I sent my servant,” said he, “to the Pechera, a people who pay tribute [235] to Novgorod. When he arrived among them, he went on among the Yugra. The latter are an alien people dwelling in the north with the Samoyedes. The Yugra said to my servant, ‘We have encountered a strange marvel, with which we had not until recently been acquainted. This occurrence took place three years ago. There are certain mountains which slope down to an arm of the sea, and their height reaches to the heavens. Within these mountains are heard great cries and the sound of voices; those within are cutting their way out. In that mountain, a small opening has been pierced through which they converse, but their language is unintelligible. They point, however, at iron objects, and make gestures as if to ask for them. If given a knife or an axe, they supply furs in return. The road to these mountains is impassable with precipices, snow, and forests. Hence we do not always reach them, and they are also far to the north.’”

Then I said to Gyurata, “These are the peoples shut up by Alexander of Macedon. As Methodius of Patara says of them, ‘He penetrated the eastern countries as far as the sea called the Land of the Sun, and he saw there unclean peoples of the race of Japheth. When he beheld their uncleanness, he marveled. They ate every nauseous thing, such as gnats, flies, cats, and serpents. They did not bury their dead, but ate them, along with the fruit of abortions [236] and all sorts of impure beasts. On beholding this, Alexander was afraid lest, as they multiplied, they might corrupt the earth. So he drove them to high mountains in the regions of the north, and by God’s commandment, the mountains enclosed them round about save for a space of twelve ells. Gates of brass were erected there, and were covered with indestructible metal. They cannot be destroyed by fire, for it is the nature of this metal that fire cannot consume it, nor can iron take hold upon it. Hereafter, at the end of the world, eight peoples shall come forth from the desert of Yathrib, and these corrupt nations, which dwell in the northern mountains, shall also issue forth at God’s command.’”

But let us return to the topic we were discussing. When Oleg promised to join his brother David in Smolensk and to return to Kiev with him and there conclude a treaty of peace, he had no intention of keeping his promise, but as soon as he arrived at Smolensk, he gathered troops and went on to Murom, over which then ruled Izyaslav, the son of Vladimir. When it became known to Izyaslav that Oleg was approaching Murom, he straightway summoned troops from Suzdal, Rostov, and Byeloozero, and thus collected a large force. Oleg then sent envoys to Izyaslav with the message, “Return [237] to your own father’s district in Rostov, for this is my father’s territory here. I intend to abide here and settle my account with your father, for he expelled me from my father’s city. Are you unwilling to let me eat my daily bread here?”

Izyaslav relied on the number of his troops and paid no attention to this warning. Oleg counted, however, on his rights (for he was justified in his contention), and marched toward the city with his troops. Izyaslav took up his position on the plain before the town. Oleg then approached him with his force; the two parties met, and a fierce battle ensued. Izyaslav, the son of Vladimir and the grandson of Vsevolod, was thus slain on September 6. His followers fled, some through the forest and others into the city. Oleg entered the town and was well received by the citizens. They took up Izyaslav’s body, and after laying him first in the Monastery of the Holy Savior, they carried him thence to Novgorod, where they buried him in St Sophia on the left side.

After the capture of the city, Oleg arrested the men of Rostov, Byeloozero, and Suzdal, fettered them, and then marched on Suzdal. When he arrived there, the inhabitants surrendered to him. Oleg, after pacifying the city, seized some inhabitants, and banished others, confiscating their property. He then went on to Rostov, and the inhabitants surrendered to him. He thus won the whole district of Murom and Rostov, appointed regents in each city, and began to exact tribute.

Mstislav then sent messengers to him from Novgorod and bade him depart from Suzdal to Murom, instead of settling in another’s domain. Mstislav also promised to intercede with Vladimir [238] in Oleg’s behalf so as to effect a reconciliation between the two princes. He added that Oleg’s killing of his brother Izyaslav was not a matter for surprise, since both kings and commons meet their end in battles. Oleg by no means desired such a reconciliation, but rather had in mind the seizure of Novgorod as well. He therefore sent forth his brother Yaroslav as an outpost, and took up his position on the plain by Rostov.

After deliberation with the men of Novgorod, Mstislav despatched Dobrynya son of Raguel before him as a vanguard. Dobrynya first seized Oleg’s tributaries. When Yaroslav, who was stationed on the Medvedetz as outpost, heard how he had seized these tributaries, he fled by night, and when he returned to Oleg in his flight, he informed him that Mstislav was on his way and that the tributaries had been seized. Oleg departed straightway for Rostov, and when Mstislav arrived at the Volga, he was duly informed of Oleg’s departure thither. Mstislav then pursued him. Oleg went on to Suzdal, and upon hearing that Mstislav was on his trail, he directed that the city should be burned. Only the structure of the Crypt Monastery survived, together with the Church of St Demetrius, which Ephraim had donated together with certain villages. Oleg escaped thence to Murom. Mstislav eventually arrived at Suzdal, and while he was making a halt there, he sent envoys to Oleg and asked for peace, saying, “I am your junior. Send to my father and return to him the vassals whom you seized. I will then obey you in every respect.” Oleg replied to him with a pretence of peaceful intent. Mstislav accepted his pretence as sincerity, and scattered his retainers among the villages.

Then came the week of St Theodore [239] just before Lent. On the Saturday of this week, while Mstislav was at dinner, he received news that Oleg was on the Klyazma, for he had approached undetected. Mstislav had had confidence in his word and had set no watches. But God knows how to save his pious followers from treachery. Oleg thus halted at the Klyazma, expecting that Mstislav would flee. On that day and the next, Mstislav’s retainers rallied about him, comprising men from Novgorod, Rostov, and Byeloozero. Mstislav marshaled his troop and took his position before the city. Oleg did not advance against Mstislav nor did Mstislav advance against Oleg, and they stood over against each other for four days.

News then came to Mstislav that his father had despatched his brother Vyacheslav with Polovcian support. Vyacheslav arrived on the Thursday after St Theodore’s week, and therefore during the first week of Lent. On Friday, Oleg marshaled his forces and approached the town, while Mstislav went out to meet him with men of Novgorod and Rostov. Mstislav entrusted Vladimir’s standard to a Polovcian named Kunui, and detailing some foot-soldiers to his command, posted him on the right wing. Kunui took Vladimir’s standard and led on his infantry. When Oleg beheld the standard, he was terrified, and fear beset him and his soldiery. They then joined battle against each other, Oleg against Mstislav and Yaroslav against Vyacheslav. Mstislav [240] crossed a burnt clearing with the men of Novgorod, and they clashed with the enemy at Kulachek. The combat was violent, and Mstislav began to win the upper hand. When Oleg saw how the standard of Vladimir advanced, he began to fall back. He finally fled in terror, and Mstislav won the victory. Oleg escaped to Murom, and after fortifying Yaroslav there, he went on to Ryazan. Mstislav then arrived at Murom, made peace with the inhabitants, and after releasing his men from Rostov and Suzdal, pursued Oleg to Ryazan.

Oleg escaped from that city, so that Mstislav on his arrival made peace with the inhabitants, and liberated those of his own subjects whom Oleg had thrown into prison. He then sent messages to Oleg, saying, “Flee no more, but rather approach your brethren with the request that they may not expel you from Rus. I shall intervene with my father in your behalf.” Oleg promised to act accordingly. Mstislav, upon returning again to Suzdal, departed thence to his native city of Novgorod, accompanied by the prayers of the reverend bishop Nikita. These events occurred at the close of the year 6604 (1096), the fourth of the indiction.¹

[256] 6605 (1097.) Svyatopolk, Vladimir, David son of Igor, Vasilko son of Rostislav, David son of Svyatoslav, and Oleg his brother met at Lyubech to make peace, and said to one another, “Why do we ruin the land of Rus by our continued strife against one another? The Polovcians harass our country in divers fashions, and rejoice that war is waged among us. Let us rather hereafter be united in spirit and watch over the land of Rus, and let each [257] of us guard his own domain: with Svyatopolk retaining Kiev, the heritage of Izyaslav, while Vladimir holds the domain of Vsevolod, and David, Oleg, and Yaroslav between them possess that of Svyatoslav. Let the domains apportioned by Vsevolod stand, leaving the city of Vladimir in the hands of David, while the city of Przemysl belongs to Volodar, and Vasilko holds Terebovl.” On this convention they took oath to the effect that, if any one of them should thereafter attack another, all the rest, with the aid of the Holy Cross, would be against the aggressor. Thus they all said, “May the Holy Cross and the entire land of Rus be against him,” and having taken oath, returned each to his domain. Accompanied by David, Svyatopolk arrived in Kiev, and all the people rejoiced. There was only the devil to be distressed by this display of affection.

Satan now incited certain men to report to David son of Igor that Vladimir was conspiring with Vasilko against Svyatopolk and against himself. David gave credence to their false words, and endeavored to stir up Svyatopolk against Vasilko, saying, “Who killed your brother Yaropolk? Now he plots against me and against you, and has conspired with Vladimir. Take thought for your own head.” Svyatopolk was thus perturbed, and wondered whether these allegations were true or false. He was uncertain, and replied to David, “If you speak aright, may God be your witness. But if you speak from motives of jealousy only, God will punish you for it.”

Svyatopolk was concerned for his brother and himself, and wondered whether the rumor were true. He finally believed David, who thus deceived Svyatopolk, and the two of them set out to plot [258] against Vasilko. Now Vasilko and Vladimir were ignorant of this fact. David remarked, however, that if he and Svyatopolk did not seize Vasilko, neither of them could be sure of the domains they then held. And Svyatopolk believed him.

Vasilko arrived on November 4, crossed over to Vydobychi, and went to make his reverence to St Michael in the monastery, where he also supped. He pitched his camp on the Ruditsa. At evening, he returned to his camp. When it was morning, Svyatopolk urged him by messenger not to depart before his name-day. Vasilko refused, urging that he could not wait that long, or there would be disorder in his domain. Then David begged him not to depart, but rather to obey his elder kinsman. Vasilko, however, was still reluctant to comply.

Then David remarked to Svyatopolk, “See, he sets no store by you, though he is in your power. If he departs to his domain, you shall see whether he does not seize your cities of Turov and Pinsk, and other towns which belong to you; then you will perhaps remember my words. Call the men of Kiev and take him prisoner; then deliver him over to me.” Svyatopolk followed his advice, and sent word to Vasilko, saying, “If you are unwilling to remain until my name-day, at least come and embrace me now, and then we shall meet with David.” Vasilko promised to go, and did not perceive the treachery which David was planning against him. Vasilko thus mounted his horse and rode off. One of his servants then met him and urged him not to go, because the princes were plotting to take him prisoner. But Vasilko heeded him not, as he thought [259] to himself, “How can they intend to take me prisoner? They joined me in the oath that if any one of us should attack another, the Holy Cross and all of us should be against him.” Having thus reflected, he crossed himself, and said, “God’s will be done.”

He thus rode with a small escort to the Prince’s palace. Svyatopolk came out to meet him, and they went into the hall. David entered, and all sat down. Then Svyatopolk begged Vasilko to remain until the festival. Vasilko replied, “I cannot remain, kinsman; I have already ordered my camp to move forward.” David sat silent as if struck dumb, till Svyatopolk invited Vasilko to breakfast with them, and Vasilko accepted. Then Svyatopolk said, “Remain seated here a moment while I go out and make certain dispositions.” He thus went out, leaving David and Vasilko alone together. Vasilko tried to open a conversation with David, but there was no voice nor hearing in him, for he was afraid, and had treachery in his heart. After he had sat awhile, he inquired where his kinsman was. The answer was given that he was standing in the vestibule. David then rose and asked Vasilko to remain seated while he went in search of Svyatopolk. He thus stood up and went thence. When David had thus gone out, others seized upon Vasilko and fettered him with double fetters, setting guards over him by night. This treachery took place on November 5.

In the morning, Svyatopolk assembled the boyars and the men of Kiev and informed them of what David had told him, to the effect that Vasilko had been responsible for his brother’s death, was plotting with Vladimir against him, and intended to kill him and seize his cities. The boyars and the populace replied, [260] “It behooves you, oh Prince, to protect your own life. If David spoke aright, let Vasilko suffer the penalty. If David has spoken falsely, let him suffer the vengeance of God and answer before God.” When the priors heard of the circumstances, they interceded with Svyatopolk in Vasilko’s behalf, but he protested that it was all David’s affair. When David heard of all this, he urged that Vasilko should be blinded, on the ground that if Svyatopolk did nothing and released Vasilko, neither he himself nor Svyatopolk would be able to retain their thrones much longer. Svyatopolk was in favor of releasing him, but David kept close watch over him and would not consent.

During the night, they thus took Vasilko to Byelgorod, which is a small town ten versts from Kiev. They transported him fettered in a cart, and after removing him from the vehicle, they led him into a small house. As he sat there, Vasilko saw a Tork sharpening a knife, and then comprehending that they intended blinding him, he cried out to God with loud weeping and groaning. Then came the emissaries of Svyatopolk and David: Snovid, the son of Izech, the squire of Svyatopolk, and Dmitri, David’s squire, and they laid a rug upon the floor. After they had spread it, they seized Vasilko and endeavored to overthrow him. He offered a violent resistance, so that they could not throw him. Then others came and cast him down. They bound him, and laid upon his chest a slab taken from the hearth. Though Snovid, the son of Izech, sat at one end and Dmitri at the other, they still could not hold him down. [261] Then two other men came, and after taking a second slab from the hearth, they too sat upon him, and weighed upon him so heavily that his chest cracked. Then a Tork, Berendi by name, a shepherd of Svyatopolk, came up with his knife, and though intending to strike him in the eye, missed the eye entirely and cut his face. This scar Vasilko bears to this day. Afterward, however, he struck him in one eye, and took out the pupil, and then in the other eye, and also removed the pupil of the latter.

At that moment Vasilko lay as if dead. They raised him in the rug, laid him fainting in the wagon, and carried him off to Vladimir. While he was being thus transported, they happened to halt with him at a market place after they had crossed the bridge at the town of Zvizhen. They took off his bloody shirt, and gave it to a priest’s wife to wash. After she had washed it, the woman put it on him while the others were eating, and she began to weep, for he was as if dead. He heard her weeping, and inquired where he was. They replied that the town was Zdvizhden. He then begged for water. They gave him some, and after he had drunk the water, full consciousness returned to him. He remembered what had occurred, and feeling his shirt, he lamented, “Why did you take it from me? I had rather have met my death and stood before God in this bloody shirt.”

When they had eaten, they rode on swiftly in the cart with him, and over a rough road, for it was then the month of Gruden, called November. They arrived with him at Vladimir [262] on the sixth day. David accompanied them, and behaved as if he had captured some prize. They quartered Vasilko in the Vakyeyev palace, and placed over him a guard of thirty men, as well as two servants of the Prince named Ulan and Kolchko.

When Vladimir learned that Vasilko was captured and blinded, he was horror-struck, and bursting into tears declared, “Such a crime as this has never been perpetrated in Rus in the time of either our grandfathers or our fathers.” Then he immediately sent messages to David and Oleg, the sons of Svyatoslav, saying, “Come forthwith to Gorodetz, that we may avenge this crime which has occurred in the land of Rus among us kinsmen, and has cast a sword among us. If we do not avenge this deed, a greater crime will rise against us. Brother will begin to kill brother, so that the land of Rus will perish, and our foes the Polovcians will come and take it.”

When David and Oleg heard these words, they were deeply troubled and wept, saying, “Such a thing never before happened in our family.” They straightway collected troops and joined Vladimir. While Vladimir and his troops remained hidden in a forest, he and David and Oleg sent their messengers to inquire of Svyatopolk, “What is this crime you have committed in the land of Rus, and thus have cast a sword among us? [263] Why have you blinded your kinsman? If there was any charge against him, you should have accused him before us, and after properly convicting him you could then have treated him as he deserved. Now make plain this fault for which you so punished him.”

Svyatopolk replied, “David, the son of Igor, said to me, ‘Vasilko killed your brother Yaropolk, and likewise intends to kill you and seize your domain of Turov, Pinsk, Brest, and Pogorina. He has sworn an oath with Vladimir that Vladimir shall reign in Kiev and he himself in the city of Vladimir.’ I had to take my precautions, but it was David and not I who blinded him and carried him home.” Then the envoys of Vladimir, David, and Oleg made answer, “Do not seek to excuse yourself for this crime on the ground that David did the actual blinding. Vasilko was not seized and blinded in David’s city, but in your own.” When they had thus spoken, they departed.

On the morrow, when the princes intended crossing the Dnieper to attack Svyatopolk, the latter planned to escape from Kiev. The inhabitants would not permit his departure, but sent Vsevolod’s widow and the Metropolitan Nicholas to Vladimir with the plea, “We beseech you, oh Prince, and your brethren not to ruin the land of Rus. For if you begin hostilities among yourselves, the pagans will rejoice and seize our country which was won by your sires and grandsires who, by waging war with great courage [264] throughout the land of Rus, added other territories to it. But you are in a fair way to destroy the whole country.” The widow of Vsevolod and the Metropolitan came into the presence of Vladimir and made known their plea, expressing the prayer of the people of Kiev that he would conclude a peace, guard the land of Rus, and keep up the good fight against the pagans.

When Vladimir heard their request, he broke into tears and exclaimed, “Verily our fathers and our grandsires took thought for this land which we are trying to destroy.” He inclined to the prayer of the Princess, and honored her as his mother out of pious memory of his father. For he had been very dear to his father, and never disobeyed him in any respect either during his lifetime or after his decease. Thus he obeyed her as he was bound to obey his mother, and he respected the Metropolitan as well (for he revered ecclesiastical rank), and did not disregard his plea. Vladimir was indeed considerate. He loved the metropolitans, the bishops, and the priors; and still more the monastic orders and the monks. Those who came to him in need he provided with food and drink as a mother aids her children. If he saw anyone uproarious or committing some excess, he did not condemn him, but rebuked all persons affably. But let us return to our subject.

When the Princess had visited Vladimir, she returned to Kiev, and recounted all his words to Svyatopolk and the inhabitants, announcing that there would be peace. The princes then exchanged communications, and agreed to suggest to Svyatopolk [265] that if David was responsible for the crime, then Svyatopolk should march against him and either capture him or drive him into exile. Svyatopolk accepted this proposal, so that all joined in an oath and thus made peace once more.

While Vasilko was at Vladimir in the aforementioned place, and Lent was approaching, and while I was myself there at Vladimir, Prince David sent for me during a certain evening, and I entered his presence. His retainers sat around him, and he offered me a seat. He then remarked, “Vasilko spoke this evening to Ulan and Kolchko saying, ‘I hear that Vladimir and Svyatopolk are marching against David. If David would take my advice, he would send an envoy to Vladimir and beg him to turn back.’ For I know what he thus discussed with them. For that reason, I choose you, Vasili, as my messenger. Go to your namesake Vasilko and bespeak him thus in my behalf: ‘If you will send your messenger and Vladimir turns back, then I will give you any city you desire, either Vsevolozh, Shepol, or Peremil.’” I then went to Vasilko and reported to him all the words of David. He replied, “As a matter of fact, I did not utter these words. But I hope in God, and shall indeed send a messenger, that they may not shed blood for my sake. I am indeed surprised that he promises me his own city, but Terebovl is mine, my own domain, now and forever.” Thus it came about that he soon recovered his domain. He then said to me, “Go to David and tell him to send Kulmei to me; I will despatch him to Vladimir.”

David did not heed his request, [266] but instead sent back word through me that Kulmei was not there. Then Vasilko said to me, “Sit with me a little while.” He thus bade his servant leave us, and as we sat together he remarked, “I hear that David wishes to surrender me to the Poles. He is not even satisfied with my blood, and desires the further satisfaction of delivering me up to them, for I have done the Poles much harm, and would gladly have done them still more to avenge the land of Rus. Yet even if he does surrender me to the Poles, I do not fear death. But this much I tell you: verily God has brought all this upon me for my pride, since, when the news came to me that the Berendiches, the Pechenegs, and the Torks were approaching, I thought that, when they should all be subject to me, I might request my kinsmen Volodar and David to lend me their younger retainers, while they themselves should drink and be happy. Then I hoped to invade Poland in winter and summer, subject the country of Poland, and thus avenge the land of Rus. I also planned to overcome the Danube Bulgarians and subject them to my authority. After that, I intended to request Svyatopolk and Vladimir to allow me to attack the Polovcians, that I might either win fame or lay down my life for our country. There was no other thought in my heart against either Svyatopolk or David, and I swear by God and his judgment that I did not plan any evil in any respect against my kinsmen, and it is only for my pride that God has humbled and humiliated me.”

[267] Thereafter, when Easter was come, David set out with the intention of seizing Vasilko’s domains. Volodar, Vasilko’s brother, met him at Buzhsk. David did not dare to withstand him, but barricaded himself in Buzhsk, while Volodar laid siege to him in the city. Then Volodar demanded, “Why have you done evil and why do you not repent? Bear in mind what crimes you have committed.” Then David endeavored to pass the blame upon Svyatopolk with the excuse, “Did I commit this crime, or was it perpetrated in my city? I was afraid that they might seize me and deal with me in the same way. I had to participate in their counsels since I was in their power.” Volodar replied, “God is witness to that. But now release my brother, and I will make peace with you.”

David rejoiced, and sent for Vasilko. He thus led him forth and turned him over to Volodar, and made peace, after which they parted. Vasilko settled at Terebovl, while David went to the city of Vladimir, and when spring was come, Volodar and Vasilko marched to attack David. They arrived at Vsevolozh, while David fortified his position at Vladimir. After laying siege to Vsevolozh, the princes captured the city by storm and set fire to it. As the inhabitants fled before the flames, Vasilko commanded that they should all be slain. Thus he took his revenge upon innocent people, and shed innocent blood.

They arrived soon thereafter at Vladimir, where David was fortified, and laid siege to the city. [268] They then sent messages to the inhabitants, declaring, “We have not come to attack your city, nor yourselves, but our hostility is directed against our enemies Turyak, Lazar, and Vasili, for they gave evil advice to David, and in accordance with their counsel he has committed this crime. If you wish to take up arms in their behalf, we are ready to fight. But you would be better advised to surrender our enemies.” The citizens, upon the receipt of this message, called an assembly, and demanded of David that he should surrender the fugitives. They made it clear that while they were willing to fight for him, they would not take up arms for the fugitives, and threatened to open the city gates, leaving him to shift for himself. David was thus under the necessity of surrendering the fugitives. He pointed out, however, that they were not in the city, as he had sent them to Lutzk. After they had gone to Lutzk, Turyak fled to Kiev, while Lazar and Vasili returned to Turisk. When the inhabitants of Vladimir heard that they were in Turisk, they cried out upon David, and demanded that he should yield up those men whom the princes desired of him, or else they would surrender the city. David then obeyed, and brought forth Lazar and Vasili to deliver them up. On Sunday, peace was concluded, and at dawn on the following day Vasili and Lazar were hanged. Vasilko’s men shot at them with arrows, and then left the city. Thus Vasilko exacted a second revenge, which was not fair to do, since God was the avenger, and Vasilko should have entrusted his vengeance to God. For the prophet has said, “I will render vengeance to mine enemies, and will reward them that hate me,” (Deut. xxxii, 41), even as he avenges and ever shall avenge the blood of his children, [269] and shall perform vengeance upon his enemies and them that hate him.

When the foemen had left the city, the inhabitants cut down the bodies and burned them. Since Svyatopolk had promised to expel David, he went to Brest in Poland. When David heard of his journey, he set out to visit Vladislav in Poland in search of assistance. The Poles promised to aid him, and upon the receipt of fifty grivni of gold as a bribe, they proposed that he should go with them to Brest and surprise Svyatopolk while he slept, and thus effect a reconciliation between him and Svyatopolk. David followed their suggestion and accompanied Vladislav to Brest. Svyatopolk remained within the city, while the Poles stopped by the river Bug. Svyatopolk then made a compact with the Poles, and paid them large sums to turn against David. Vladislav thereupon informed David that Svyatopolk had not been amenable to his persuasion, and therefore recommended that he return home. David accordingly went back to Vladimir.

In accordance with his convention with the Poles, Svyatopolk moved on to Pinsk after he had summoned his troops. He arrived at Dorogobuzh and there waited his soldiery. He then marched against David in Vladimir. David fortified himself within the city, and expected help from the Poles against Svyatoslav, for they had promised to be his allies if the Russian princes attacked him. But they were deceiving him, since they had received bribes from both David and Svyatopolk. Svyatopolk laid siege to the city and remained before it seven weeks. Then David entreated him to let him depart from the city. Svyatopolk gave him his promise to this effect, and after they had exchanged pledges, David left the city and went to Cherven.

Svyatopolk entered the city on Holy Saturday, and David fled into Poland. After expelling David, Svyatopolk seriously considered an attack upon Volodar and Vasilko, on the ground that this was the domain of his father and his brother, and therefore marched forth against them. [270] When Volodar and Vasilko heard of this action, they proceeded to meet him, carrying with them the cross upon which he had sworn that he had come only to attack David, but was desirous of maintaining peaceful and friendly relations with them. Svyatopolk, notwithstanding, violated his oath, since he trusted in the number of his troops. The two parties met on the Rozhne plain, where both forces were drawn up, and Vasilko lifted up the cross, crying, “Here is the cross upon which you swore. First you stole the sight of my eyes, and now you desire to take my life as well. May this cross be between us!” They thus advanced to battle, and as the armies met, many pious men beheld the Cross lifted high above Vasilko’s forces. Since the conflict was violent and the casualties numerous on both sides, Svyatopolk, upon noticing that the combat was fierce, took to flight, and escaped to the city of Vladimir. After their victory, Volodar and Vasilko remained on the spot and made no move, since they considered it advisable to remain within their boundaries.

Svyatopolk thus made good his escape to Vladimir, accompanied by his two sons, the two sons of Yaropolk, Svyatosha son of David Svyatoslavlich, and the rest of his retainers. Svyatopolk set up as prince in Vladimir Mstislav, who had been borne to him by a concubine, and then despatched Yaroslav among the Hungarians to incite them against Volodar, while he himself departed for Kiev. Yaroslav, the son of Svyatopolk, thus returned with Hungarian reinforcements, along with King Koloman and two bishops, and they besieged Przemysl on the Vyagro, while Volodar fortified himself within the town.

At this time David, after returning from Poland, had left his wife with Volodar and departed among the Polovcians. He was met by Bonyak, however, so David turned back, and the two of them attacked the Hungarians. While on their journey, they pitched a bivouac, and at midnight Bonyak arose and rode away from the troops. [271] He straightway began to howl like a wolf, till first one and then many wolves answered him with their howls. Bonyak then returned to camp and announced to David that on the morrow they would celebrate a victory over the Hungarians.

The next day Bonyak marshaled his troop; David had one hundred men and he himself three hundred. He divided them into three troops and attacked the Hungarians. He sent Altunapa as a vanguard with fifty men, stationed David under the standard, and split his own force into two parts with fifty in each section. The Hungarians were aligned in corps, for their number was one hundred thousand. Altunapa attacked the first corps, and after his troop had shot their arrows, they fled before the Hungarians, who gave chase. In their course, they passed in front of Bonyak, who wheeled and attacked them from the rear. Altunapa then faced about, and they did not allow the Hungarians to give ground, but thus killed a great number as they drove them back and forth. Bonyak divided his men into three sections and they drove the Hungarians hither and yon as a falcon drives magpies.

The Hungarians fled, and many were drowned, some in the Vyagro and others in the San. As they fled along the San toward the mountains, they jostled each other in their haste, and the enemy pursued them for two days as he cut them down. Their Bishop Kupan and many of their boyars there met their deaths, for it was commonly reported that forty thousand of them perished. Yaroslav escaped to Poland and arrived safely at Brest, while David, after taking Suteska and Cherven, came suddenly and attacked the people of Vladimir.

Mstislav shut himself up in the city with his garrison, for he had with him men of Brest, Pinsk, and Vygoshev. David persisted in his siege, and made frequent attacks. On one occasion, his troops advanced beneath the very towers of the city, while the inhabitants were fighting from the city wall, and as both sides shot at each other, [272] the arrows fell thick as rain. Just as Mstislav was drawing his bow, he was suddenly stricken under the arm-pit by an arrow which had come through a cranny in a board upon the wall. He was carried away, and died in the course of that same night. His retainers hid his body for three days, but on the fourth they reported his death to the assembly. The inhabitants then lamented, “Our prince is dead. If we surrender, then Svyatopolk will kill us all.” They then sent a message to Svyatopolk, declaring, “Your son is slain, and we ourselves are weak with hunger. If you do not relieve us, the people will surrender, since they cannot endure famine.”

Svyatopolk then sent Putyata, his captain, and Putyata marched with his followers to Lutzk to meet Svyatosha, the son of David. The latter had certain retainers of David there with him, for he had entered into a pact with David which entailed his promise to inform David if Svyatopolk should attack him. Svyatosha, however, did not keep his promise, but arrested David’s retainers, and set out himself to attack David. Svyatosha and Putyata arrived at Vladimir on August 5, while David’s forces were besieging the city. David was taking his noonday siesta, and they fell upon his army and cut it to pieces. The inhabitants thereupon sallied out from the city, and began a massacre of David’s soldiery. Both David and Mstislav his nephew fled. Svyatosha and Putyata then took possession of the city, and appointed Vasili as Svyatopolk’s regent. Svyatosha then returned to Lutzk and Putyata to Kiev.

David escaped to the Polovcians, among whom Bonyak received him. The two of them advanced to attack Svyatosha in Lutzk, but made peace after they had laid siege to him in his city. Svyatosha then left his city and journeyed to his father in Chernigov. David thereupon seized Lutzk, and then departed thence to the city of Vladimir. Vasili the regent immediately took to flight, so that David [273] seized Vladimir and settled there as prince. In the following year, Svyatopolk, Vladimir, David, and Oleg won over to their cause David the son of Igor, but instead of assigning him the domain of Vladimir, they appointed him to Dorogobuzh, where he died. Thereupon Svyatopolk took possession of Vladimir, and established there as prince his son Yaroslav.

6606 (1098). Vladimir, David, and Oleg marched forth against Svyatopolk and halted at Gorodetz, where they made peace, as I mentioned in the account for the previous year.

6607 (1099). Svyatopolk advanced toward Vladimir to attack David, and drove him into Poland. In this year, the Hungarians were defeated near Przemysl. In this year, Mstislav, the son of Svyatopolk, was killed in Vladimir on July 12.

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