Attributed to Nestor the Chronicler · Complete work
1096: War with Oleg and the Cuman Raids
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В лѣто 6604. Святополкъ и Володимеръ посласта к Олгови, глаголюща сице: «Поиди Кыеву, ать рядъ учинимъ о Руской земьлѣ предъ епископы, игумены, и предъ мужи отець нашихъ и перъд горожаны, дабы оборонили землю Русьскую от поганыхъ». Олегъ же усприемъ смыслъ буй и словеса величава, рече сице: «Нѣсть лѣпо судити епископомъ и черньцемъ или смердомъ». И не восхотѣ ити къ братома своима, послушавъ злыхъ свѣтникъ. Святополкъ же и Володимеръ рекоста к нему: «Да се ты ни на поганыя идеши с нама, ни на думу, то ть и ты зло мыслиши на наю и помогати хощеши поганымъ, а Богъ промежи нама будеть». Святополкъ же и Володимеръ идоста на Олга къ Чернигову, и выбѣже Олегъ ис Черьнѣгова мѣсяца маия въ 3 день, в суботу. Святополкъ же и Володимеръ гнаста по нѣмь, Олегъ же вбѣже въ Стародубъ и затворися ту; Святополкъ же и Володимеръ оступиста ù у городѣ, и бьяхуся из города крѣпко, а си приступаху къ граду, и въязвенѣ бываху мнозѣ от обоиих. И бысть межи ими брань люта. И стояша около града дни 30 и 3, и изнемагаху люди в городѣ. И выиде Олегъ из города, хотя мира, и вдаста ему миръ, рекуще сице: «Иди къ брату своему Давыдови, и приидита къ Кыеву на столъ отець нашихъ и дѣдъ нашихъ, яко то есть старѣй в землѣ нашѣй Кыевъ, и туто достоить снятися и порядъ положити». Олег же обѣщася створити, и на семь цѣловаша хрестъ.
В се же веремя прииде Бонякъ с половьцѣ къ Кыеву у недѣлю от вечера, и повоеваша околъ Кыева, и пожьже на Берестовомъ дворъ княжь. В се же веремя воева Куря с половцѣ у Переяславля и Устье пожьже мѣсяца маия 24. Олегъ же выиде з Стародуба вонъ и прииде къ Смоленьску..., и не прияша его смолняне, и иде к Рязаню, а Святополкъ и Володимеръ идоста усвояси. Того же мѣсяца приде Тугорканъ, тесть Святополчь, къ Переяславлю мѣсяца маия въ 31 и ста около города, а переяславцѣ затворишася в городѣ. Святополкъ же и Володимеръ поидоста на нь по сѣй сторонѣ Днѣпра, и приидоста к Зарубу, и туто перебродистася, и не почютиша ихъ половцѣ, Богу схраншю ихъ, и, исполъчившася, поидоста к городу. Гражанѣ, узрѣвше, ради быша и изидоша к нима, а половци стояху на оной сторонѣ Трубѣша, исполчивъвшеся. Святополкъ же и Володимеръ убредша у Трубѣшь к половцемъ, и нача Володимеръ хотѣти порядити дружины, они же не послушаша, но удариша в конѣ къ противнымъ. И се видивше, половци устремишася на бѣгь, и наши погнаша у слѣдъ ратныхъ, сѣкуще противныя.
Сдѣя въ тъ день Господь спасенье велико: мѣсяца иуля въ 19 день побѣжени быша иноплеменьнницѣ, и князь ихь Тугортъканъ убьенъ бысть и сынъ его, и инии князи мнози ту падоша. Наутрея же налѣзоша Тугоркана мертва, и взя ̀и Святополкъ аки тестя своего и врага. И привезъше Кииеву и погребоша ̀̀и на Берестовомъ на могылѣ межи путемъ, грядущимъ на Берестовое, а другымъ, идущимъ в монастырь. Въ 20 того же мѣсяца, въ день пятокъ, въ час 1 дне, прииде второе Бонякъ безбожный, шолудивый, отай, хыщникъ, къ Киеву внезапу, и мало в городъ не вогнаша половци, и зажгоша болонье около города, и увратишася на монастырѣ, и пожгоша манастырь Стефанечь, деревнѣ и Германечь. И приидоша на манастырь Печерьскый, намъ сущимъ по кѣльямъ почивающимъ по заутрени, и кликоша около манастыря и поставиша 2 стяга предъ вороты манастырьскыми, намъ же бѣжащимъ задомъ монастыря, а другымъ убѣгшимъ на полатѣ. Безбожнии же сынове Измаилеви высѣкоши врата манастырю и устромишася по кѣльямъ, высекающе двери, изношаху, еже аще обрѣтаху у кѣльи.
И по сѣмь вожгоша домъ святыя владычицѣ Богородицѣ, и приидоша къ церкви, и зажгоша дверѣ, яже ко угу сторонниѣ и […] вторыя, иже к сѣверу. И влѣзъше у притворъ у гроба Федосьева и вземьше иконы, зажигаху двери и укаряху Бога и законъ нашь. Богъ же терпяше, и еще бо не скончалися бяху грѣси ихъ и безаконье ихъ, тѣмже и глаголаху: «Гдѣ есть Богъ ихъ, да поможеть имъ и избавить я от насъ?» И ина словеса хулная глаголаху на святыя иконы, насмихающеся, не вѣдуще, яко Богъ казнить рабы своя напастьми и ратьми, да явяться яко злато искушено у горьнилѣ: хрестьяномъ бо многими скорбьми и печальми внити въ царство небесное, а симъ поганымъ ругателемъ на семь свѣтѣ приемшемъ веселье и пространество, а на ономъ свѣтѣ приимуть муку съ дьявъломъ и огнь вѣчный. Тогда же зажгоша и дворъ Красный, егоже поставилъ благовѣрный князь Всеволодъ на холму, иже есть надъ Выдобычь: то все оканнѣи половцѣ запалиша огнемъ. Тѣмьже и мы, послѣдъствующе пророку, глаголемъ: «Боже мой! Положи я яко коло, аки огнь предъ лицемь вѣтру, иже попалить дубравы, тако поженеши я бурею твоею, исполниши и лица ихъ досаженья».
Се бо оскверниша и пожгоша святый домъ твой, манастырь матере твоея, и трупье рабъ твоихъ. Убиша бо от братья нашея нѣколько оружьемь безбожьнии сынове Измаилеви, пущении на казнь хрестьяномъ.
Ищьли бо си суть от пустыня Етривьския, межи въстокомъ и сѣверомъ, ищьло же есть ихъ колѣнъ 4: торкмене, и печенѣзи, торци, половьцѣ. Мефедий же свидительствуеть о нихъ, яко 8 колѣнъ пробѣглѣ суть, егда исѣче я Гедеонъ: осмь ихъ бѣжа в пустыню, а 4 исѣче. Друзии же глаголють: сыны Амоновы, нѣсть тако: сынове бо Моавли — хвалисе, а сынове Амонови — болгаре, а срацини от Измаила и творяться сарини, и прозваша имя собѣ саракине, рекше: «Сарини есмы». Тѣмьже хвалисе и болгаре суть от дщерью Лотову, иже зачаста от отца своего, тѣмже нечисто есть племя ихъ. И Измаило роди 12 сына, от нихъже суть торъкмени, печенѣзи, и торци и половци, иже исходят от пустынѣ. И по сихъ 8 колѣнъ къ кончинѣ вѣка изидуть заклепани в горѣ Олександромь Макидоньскомь нечистыя человѣкы.
Се же хощю сказати, яже слышахъ преже сихъ 4 лѣтъ, яже сказа ми Гурята Роговичь, новгородець, глаголя сице, яко «Послахъ отрока своего в Печеру, люди, иже суть дань дающе Новугороду. И пришедшю отроку моему к нимъ, и оттудѣ иде въ Угру. Угра же суть людье языкъ нѣмъ и съсѣдяться съ Самоѣдью на полунощныхъ сторонахъ. Угра же рекоша отроку моему: „Дивно находимъ мы чюдо ново, егоже нѣсмы слыхали преже сихъ лѣтъ, се же нынѣ третьее лѣто поча быти: суть горы заидуче в луку моря, имьже высота акы до небеси, и в горахъ тыхъ кличь великъ и говоръ, и сѣкуть гору, хотяще просѣчися. И есть в горѣ той просѣчено оконце мало, и туда молвять. Не разумѣти языку ихъ, но кажють желѣзо и помавають рукою, просяще желѣза; и аще кто дасть имъ железо — или ножь, или секыру — и они дають скорою противу. Есть же путь до горъ тѣхъ непроходимъ пропастьми, снѣгомъ и лѣсомъ, тѣмь не доходимъ ихъ всегда; есть же и подаль на полунощьи“».
Мнѣ же рекшю к Гурятѣ: «Се суть людье, заклѣпленѣ Олексанъдромъ, макидоньскомъ цесаремъ, якоже сказа о нихъ Мефедий Патарийскъ, глаголя: „Олександръ, царь макидоньский възыде на въсточныя страны до моря, нарѣцаемое Солнче мѣсто, и видѣ человѣкы нечистыя от племене Афетова, ихъже нечистоту видѣвъ: ядяху скверну всяку, комары, мухы, коткы, змѣя, мертвеца не погребати, но ядяху, и женьскиѣ изъврагы и скоты вся нечистыя. То видѣвъ, Олександръ убояся, еда како умножаться и осквернять землю, загна их на полунощныя страны у горы высокыя. И Богу повелѣвшю, соступишася о нихъ горы полунощьныя, токмо не ступишася о нихъ горы 12 локътю, и створиша врата мѣденая и помазаша суньклитомь. И аще хотять взяти и не возмогуть, ни огнемь могуть ижьжещи; вѣщь бо суньклитова сица есть: ни огнь можеть ижьжещи его, ни желѣзо его прииметь. У послѣдняя же дни по сихъ осми коленъ, иже изиидуть от пустыня Етривьския, изидуть си скверныи языци, яже суть в горахъ полунощныхъ, по повелѣнью Божью“».
Но мы на прежерѣченое уворотимься, якоже бѣхомъ глаголали первѣе. Ольговѣ обещавшюся ити къ брату своему Давыдови Смоленьску и приити с братомъ своимъ Киеву и обрядъ положити, и не восхотѣ сего Олегъ сътворити, но пришедъ къ Смоленьску и поемъ воя и поиде Мурому, у Муромѣ тогда сущю Изяславу. Бысть же вѣсть Изяславу, яко Олегъ идеть к Мурому, посла Изяславъ по вои Ростову и Суждалю, и по бѣлозерцѣ, и собра вои много. И посла Олегъ послы своя къ Изяславу, глаголя: «Иди у волость отца своего Ростову, а то есть волость отца моего. Да хочю, ту сѣдя, порядъ положити съ отцемь твоимъ. Се бо мя выгналъ из города отца моего. Или ты ми здѣ не хощеши хлѣба моего же вдати?». И не послуша Изяславъ словесъ сихъ, надѣяся на множество вой. Олегъ же надѣяся на правду свою, яко правъ бѣ в сѣмъ, и поиде к городу с вои. Изяславъ же исполчися передъ городомъ на полѣ. Олегъ же поиде противу ему полкомь, и сняшася обоѣ, и бысть брань люта.
И убиша Изяслава, сына Володимеря, внука Всеволожа, мѣсяца септебря въ 6 день; прочии же вои побѣгоша, ови чресъ лѣсъ, друзии же в городъ. Олег же вниде въ град, и прияша ̀и горожане. Изяслава же вземьше и положиша в манастыри святаго Спаса, и оттуда перенесоша ̀и Новугороду и положиша у святоѣ Софьи на лѣвой сторонѣ. Олегъ же по приятьи града изоима ростовцѣ, и бѣлозерци и суждальцѣ и скова, и устремися на Суждаль. И пришедъ Суждалю, и суждалци дашася ему. Олегъ же, омиривъ городъ, овы изоима, другыя расточи, имѣнье ихъ взя. И приде к Ростову, и ростовци вдашася ему. И перея всю землю Муромьскую и Ростовьскую, и посажа посадники по городомъ и дани поча брати. И посла к нему Мьстиславъ посолъ свой из Новагорода, глаголя: «Иди опять Мурому, а в чюжей волостѣ не сѣди. И азъ пошлю молиться съ дружиною своею къ отцю моему и смирю тя с нимь. Аще и брата моего убилъ еси, то есть недивно: в ратехъ бо цесари и мужи погыбають». Олегъ же не восхотѣ сего послушатѣ, но паче мышляше и Новъгородъ прияти.
И посла Олегъ брата своего Ярослава въ сторожѣ, а самъ стояше на поли у Ростова. Мьстислав же здумавъ с новгородьци, и послаша передъ собою въ сторожѣ Добрыну Рагуиловича, Добрыня же первое изоима данникы. Увѣда же Ярославъ се, яко изымани даньници, стояшеть бо тогда Ярославъ на Медвѣдици у сторожи, бѣжа тоѣ нощи, и прибѣже ко Олгови и повѣда ему, яко идеть Мьстиславъ. Прииде же вѣсть к Олгови, яко сторожеве его изоиманѣ, поиде к Ростову. Мьстиславъ же поиде на Волгу, повѣдаша ему яко Олегь узвратилъся есть к Ростову, а Мьстиславъ поиде по немь. Олегъ же прииде к Суждалю, и слышавъ, яко идеть по немъ Мьстиславъ, Олегъ же повелѣ зажещи городъ Суждаль, токмо остася дворъ манастырескъ Печерьскаго манастыря и церкви, яже тамо есть святаго Дмитрея, юже бѣ далъ Ефрѣмъ и съ селы. Олегъ же побѣже к Мурому, а Мьстиславъ поиде к Суждалю и, сѣдя ту, посылаше к Ольгови, мира прося, глаголя яко: «Мний азъ есмь тебе; шлися ко отцю моему, а дружину вороти, юже еси заялъ, а язъ тебе о всемь послушаю».
Олегъ же посла к нему хотя мира лестью. Мьстислав же, емь вѣры льсти и распусти дружину по селомъ. И наста Федорова недѣля 1 поста, и приспѣ Федорова субота, Мьстиславу сѣдящю на обѣдѣ, и прииде ему вѣсть, яко Олегъ на Клязьмѣ, близь бо бѣ пришелъ без вѣсти. Мьстиславъ бо емъ ему вѣру, не постави сторожовъ. Но Богъ вѣсть избавити человѣкы благочтивыя своя ото льсти. Олегъ же установися на Клязьмѣ, мня, яко, вбояся его, Мьстиславъ и побѣгнеть. Къ Мьстиславу собрася дружина въ тъ день и въ другий — новгородцѣ, и ростовцѣ, и бѣлозерьци. Мьстиславъ же ста предъ городомъ, исполъчивъ дружину, не поступи ни онъ къ Мьстиславу, ни Мьстиславъ на Олга, и стояста противу собѣ дний 4. И прииде Мьстиславу вѣсть, яко «Послалъ ти отець Вячьслава брата с половьци». И прииде Вячьславъ у четвертокъ по Федоровой недѣлѣ поста, а в пятокъ завътра поиде Олегъ, исполчився, к городу, а Мьстиславъ поиде противу ему с новгородци.
И въда Мьстиславъ стягъ Володимерь половчину, именемь Куману, удавъ ему пѣшьцѣ, поставивъ ̀и на правомъ крилѣ. И напя стягъ Володимерь, и узри Олегъ стягъ Володимерь, и вбояся, и ужась нападе на нь и на вои его. И поидоша к боеви противу собѣ, и поиде Олегъ противу Мьстиславу, а Ярославь поиде противу Вячьславу. Мьстиславъ же перешедъ пожаръ с новгородцѣ, и ступишася на Колачьцѣ, и бысть брань крѣпка, и нача одоляти Мьстиславъ. И видивъ Олегъ, яко поиде стягъ Володимерь и нача заходити в тылъ его, и вбояся, побѣже Олегъ, и одолѣ Мьстиславъ. Олегъ же прибѣже Мурому и затвори Ярослава Муромѣ, и самъ иде Рязаню. Мьстиславъ же прииде Мурому и створи миръ с муромьци, поя люди своя, ростовцѣ же и суждальци, и поиде к Рязаню по Ользѣ. Олегъ же выбѣже из Рязаня, а Мьстиславъ створи миръ с рязаньци и поя люди своя, яже бѣ заточилъ Олегъ. И посла къ Олгови, глаголя: «Не бѣгай никаможе, но послися ко братьи своей с молбою не лишать тебе Русьской земли. А язъ послю къ отцю молится о тобѣ. Олегь же обѣщася тако створити. Мьстиславъ же узворотися въспять к Суждалю и оттуду прииде Новугороду в городъ свой молитвами преподобнаго епископа Никыты. Се же бысть исходящю лѣту 6604, иньдикта 4 на полы.
Musean translation
Mouseia’s complete machine-assisted Musean translation, made directly from the Old East Slavic text of the Hypatian Codex (O. V. Tvorogov’s 1997 edition, pinned Russian Wikisource revision), covering the undated introduction and every annal from 6360 to 6625 (852–1117 CE). Worker drafts were checked against the source paragraph by paragraph before publication. Years keep the chronicle’s own reckoning from the creation of the world; subtract 5508 for the approximate year CE, as the chapter titles do.
In the year 6604. Sviatopolk and Vladimir sent to Oleg, saying: “Come to Kyiv, and let us make an agreement about the land of Rus' before the bishops and the abbots, and before the men of our fathers, and before the townspeople, so that we may defend the land of Rus' from the pagans.” But Oleg received the message with mad pride and haughty words, and said: “It is not fitting that bishops and monks, or a peasant, should judge between us.” And he would not go to his brothers, for he listened to wicked counselors. And Sviatopolk and Vladimir said to him: “If you will neither go with us against the pagans nor take counsel with us, then you too are plotting evil against us and wish to help the pagans; and God will stand between us.” And Sviatopolk and Vladimir went against Oleg to Chernihiv, and Oleg fled out of Chernihiv on the 3rd day of the month of May, on a Saturday. And Sviatopolk and Vladimir pursued him, and Oleg ran into Starodub and shut himself up there; and Sviatopolk and Vladimir besieged him in the town, and those within fought fiercely from the walls while these pressed upon the city, and many on both sides were wounded. And fierce war raged between them. And they stood about the city 30 and 3 days, and the people in the city began to fail. And Oleg came out of the city, seeking peace, and they granted him peace, saying: “Go to your brother David, and then come together to Kyiv, to the throne of our fathers and of our grandfathers, for Kyiv is the eldest in our land, and there it is fitting to meet and make a settled agreement.” And Oleg promised to do so, and thereupon they kissed the cross.
In this same time Boniak came with the Cumans to Kyiv on a Sunday at evening, and ravaged the country about Kyiv, and burned the prince's court at Berestovo. In this same time Kurya with the Cumans made war about Pereiaslav and burned Ustie on the 24th of the month of May. And Oleg came out of Starodub and came to Smolensk…, and the men of Smolensk would not receive him, and he went on to Ryazan; and Sviatopolk and Vladimir went each to his own. In that same month Tugorkan, Sviatopolk's father-in-law, came to Pereiaslav on the 31st of the month of May and encamped about the city, and the men of Pereiaslav shut themselves within it. And Sviatopolk and Vladimir went against him along this side of the Dnieper, and came to Zarub, and there they crossed the river, and the Cumans did not perceive them, for God kept them; and drawing up their ranks they advanced on the city. The townspeople, seeing them, rejoiced and went out to meet them, and the Cumans stood on the far side of the Trubizh, arrayed for battle. And Sviatopolk and Vladimir waded across the Trubizh against the Cumans, and Vladimir began to set the retinue in its ranks, but they would not obey, and dashed on horseback upon the foe. And the Cumans, seeing this, broke and fled, and our men pursued the enemy, cutting them down.
The Lord wrought a great salvation on that day: on the 19th day of the month of July the foreigners were put to flight, and their prince Tugorkan was slain, and his son with him, and many other princes fell there. The next morning they found Tugorkan dead, and Sviatopolk took him up as his father-in-law and as his enemy, and they brought him to Kyiv and buried him on the barrow at Berestovo, between the road that goes to Berestovo and the road that goes to the monastery. On the 20th of the same month, on a Friday, at the 1st hour of the day, Boniak the godless, the mangy, came a second time, a stealthy robber, upon Kyiv unawares, and the Cumans all but drove into the city itself; and they burned the lowland meadows round about the city, and fell upon the monasteries, and burned the monastery of St. Stephen, with its villages, and German's monastery. And they came upon the Monastery of the Caves while we were resting in our cells after matins, and they shouted round about the monastery and set up 2 banners before the monastery gates, while we fled out behind the monastery, and some escaped up onto the galleries. And the godless sons of Ishmael hacked down the gates of the monastery and rushed along the cells, hewing the doors, and carried off whatever they found in the cells.
And after this they set fire to the house of the holy Lady, the Mother of God: they came to the church and set the doors ablaze, those on the southern side and […] the second doors, which face north. And they entered the narthex by the tomb of Theodosius, and took the icons, and set fire to the doors, and mocked God and our law. But God endured, for their sins and their iniquities were not yet fulfilled; and therefore they said: “Where is their God, that he should help them and deliver them out of our hands?” And they spoke other blasphemous words against the holy icons, laughing in mockery, not knowing that God chastens his servants with afflictions and with wars, that they may appear as gold tried in the furnace: for Christians enter the kingdom of heaven through many sorrows and griefs, while these pagan scoffers, having received mirth and abundance in this world, shall in the world to come receive torment with the devil and everlasting fire. Then too they burned the Red Court, which the devout prince Vsevolod had built on the hill above Vydubychi: all of it the accursed Cumans gave to the flames. And therefore we, following the prophet, say: “O my God, make them as a wheel, as a fire before the face of the wind that lays waste the forests; so shall you drive them with your tempest, and fill their faces with shame.”
For they defiled and burned your holy house, the monastery of your Mother, and the bodies of your servants. For certain of our brotherhood the godless sons of Ishmael slew with the sword, sent forth for the chastisement of Christians.
For these came out of the desert of Etriv, which lies between east and north; 4 tribes of them came out: the Turkmen, and the Pechenegs, and the Torks, and the Cumans. And Methodius bears witness of them that 8 tribes ran away when Gideon slew them: eight of them fled into the desert, and four he slew. Others say they are the sons of Ammon — it is not so: for the sons of Moab are the Khvalisy, and the sons of Ammon are the Bulgars, while the Saracens are from Ishmael and call themselves Sarini, and gave themselves the name Sarakine, saying: “We are of Sara.” Therefore the Khvalisy and the Bulgars are descended from Lot's daughters, who conceived by their own father; and so unclean is their stock. And Ishmael begat 12 sons, from whom come the Turkmen and the Pechenegs and the Torks and the Cumans, who go out from the desert. And after these, the 8 tribes of unclean men shut up in the mountain by Alexander of Macedon shall come forth at the end of the age.
This now I wish to tell, what I heard 4 years before these things, what Guriata Rogovich, a man of Novgorod, told me. He said: “I sent my servant to the Pechera, to the people who pay tribute to Novgorod. And when my servant had come to them, he went on from there to the Yugra. The Yugra are a people of a tongue that cannot be understood, and they dwell next to the Samoyeds in the northern lands. And the Yugra said to my servant: ‘We have come upon a new wonder, such as we had not heard of in the years before, and this is now the third year that it has been: there are mountains running out into the bend of the sea, and their height is as it were to heaven, and in those mountains there is a great clamor and talking, and men are hewing at the mountain, seeking to cut their way through. And in that mountain a small window has been cut, and voices speak through it. Their speech cannot be understood, but they point at iron and wave with the hand, asking for iron; and if anyone gives them iron — a knife or an axe — they give furs in return. But the way to those mountains is impassable, through precipices, and snow, and forest, and so we never come to them; and they lie farther off still, to the north.’”
And when I said to Guriata: “These are the people shut up by Alexander, the emperor of Macedon, of whom Methodius of Patara spoke, saying: ‘Alexander, king of Macedon, went up into the eastern lands as far as the sea, to the place called the Place of the Sun, and he saw there unclean men of the stock of Japheth, and their uncleanness was this: they ate every abomination — gnats, and flies, and cats, and serpents; they did not bury their dead, but ate them, and ate women's untimely births and all unclean beasts. When Alexander saw this he was afraid, lest they should multiply and defile the earth, and he drove them into the northern lands, to the high mountains. And at God's command the northern mountains closed in upon them, only the mountains drew back from them by 12 cubits, and he made gates of bronze and anointed them with sunclytos. And if men try to take them they cannot, nor burn them with fire; for such is the nature of sunclytos: fire cannot burn it, nor iron take it. And in the last days, after the 8 tribes that shall come out of the desert of Etriv, these unclean peoples that dwell in the northern mountains shall come forth, by God's command.’”
But let us return to what was told before. Though Oleg had promised to go to his brother David at Smolensk, and to come with him to Kyiv and make a settled agreement, Oleg would not do it: he came to Smolensk, gathered troops, and went on to Murom, where Iziaslav was then. And word came to Iziaslav that Oleg was coming to Murom, and Iziaslav sent for troops to Rostov and Suzdal and to Beloozero, and gathered a great host. And Oleg sent his envoys to Iziaslav, saying: “Go to Rostov, your father's holding, for this is my father's holding. Here I wish to sit and make a settled agreement with your father. See, he has driven me out of my father's city. Or will you not give me even bread here?” And Iziaslav did not heed these words, trusting in the multitude of his host. But Oleg trusted in his own right, for in this he was in the right, and he went against the city with his troops. And Iziaslav drew up before the city in the field. And Oleg moved against him with his column, and the two met, and there was fierce battle.
And they killed Iziaslav, son of Vladimir, grandson of Vsevolod, on the 6th day of the month of September; and the rest of the troops fled, some through the forest, others into the city. And Oleg entered the city, and the townspeople received him. And they took up Iziaslav and laid him in the monastery of the Holy Savior, and from there they carried him to Novgorod and laid him at St. Sophia, on the left side. And Oleg, after taking the city, seized the men of Rostov and Beloozero and Suzdal and put them in irons, and set out for Suzdal. And when he came to Suzdal, the men of Suzdal gave themselves up to him. And Oleg, having pacified the city, took some prisoner and dispersed others, and seized their property. And he came to Rostov, and the men of Rostov surrendered to him. And he overran the whole land of Murom and the land of Rostov, and set governors in the towns, and began to take tribute. And Mstislav sent him his envoy from Novgorod, saying: “Go back to Murom, and do not sit in another's holding. And I will send with my retinue to entreat my father, and reconcile you with him. And though you have slain my brother, that is no marvel: in wars even emperors and men of valor perish.” But Oleg would not heed this, and thought rather to take Novgorod also.
And Oleg sent his brother Yaroslav ahead to keep watch, and he himself stood in the field near Rostov. And Mstislav took counsel with the men of Novgorod, and they sent forward Dobrynia Raguilovich to keep watch; and Dobrynia first captured the tribute-payers. And Yaroslav learned that the tribute-payers were being taken — he was then standing watch on the Medveditsa — and he fled that night, and came running to Oleg, and told him that Mstislav was coming. And word came to Oleg that his outposts had been taken, and he moved toward Rostov. And Mstislav went toward the Volga, for they told him Oleg had turned back toward Rostov, and Mstislav went after him. And Oleg came to Suzdal, and hearing that Mstislav was coming after him, he ordered the city of Suzdal burned; only the monastic court of the Monastery of the Caves was left standing, and the church of St. Demetrius that is there, which Ephrem had given, with its villages. And Oleg fled to Murom, and Mstislav came to Suzdal, and sitting there he sent again and again to Oleg, asking for peace, saying: “I am younger than you; send word to my father, and give back the retinue you have taken, and I will obey you in everything.”
And Oleg sent to him, seeking peace by treachery. And Mstislav, giving credit to the deceit, sent his retinue out among the villages. And there came the Sunday of Theodore, first of the fast, and then Theodore's Saturday; and as Mstislav sat at dinner, word came to him that Oleg was on the Kliazma, for he had drawn near without warning. Because Mstislav had given him his trust, he had posted no sentries. But God knows how to deliver his devout servants from treachery. And Oleg took his stand on the Kliazma, thinking that Mstislav would be afraid and would flee. And on that day and the next Mstislav's retinue gathered to him — the men of Novgorod, and of Rostov, and of Beloozero. And Mstislav took his stand before the city, having drawn up his retinue; and neither did Oleg advance on Mstislav nor Mstislav on Oleg, and they stood against each other 4 days. And word came to Mstislav: “Your father has sent your brother Viacheslav with the Cumans.” And Viacheslav came on the Thursday after the Sunday of Theodore in the fast, and on the Friday morning Oleg, having formed his line, moved on the city, and Mstislav went out against him with the men of Novgorod.
And Mstislav gave the banner of Vladimir to a Cuman, Kuman by name, gave him foot soldiers, and set him on the right wing. And the banner of Vladimir was raised, and Oleg saw the banner of Vladimir, and was afraid, and terror fell upon him and upon his troops. And they moved out to battle against each other, and Oleg came on against Mstislav, and Yaroslav against Viacheslav. And Mstislav crossed the burned ground with the men of Novgorod, and they closed at the Kolakcha, and the battle was fierce, and Mstislav began to prevail. And Oleg saw that the banner of Vladimir had moved and was beginning to come round upon his rear, and he was afraid, and Oleg fled, and Mstislav prevailed. And Oleg ran to Murom, and shut Yaroslav up in Murom, and went on himself to Ryazan. And Mstislav came to Murom and made peace with the men of Murom, and took back his own people, the men of Rostov and Suzdal, and went to Ryazan after Oleg. And Oleg fled out of Ryazan, and Mstislav made peace with the men of Ryazan, and took back his people whom Oleg had banished. And he sent to Oleg, saying: “Do not flee anywhere, but send to your brothers with the plea that they do not strip you of the land of Rus'. And I will send to my father to intercede for you.” And Oleg promised to do so. And Mstislav turned back to Suzdal, and from there came to Novgorod, his own city, through the prayers of the blessed bishop Nikita. All this came to pass as the year 6604 was ending, indiction 4, at the half.
Plain English translation
Mouseia’s complete Plain English edition, made independently and directly from the same Old East Slavic text of the Hypatian Codex, paragraph for paragraph, and checked against the source before publication.
In the year 6604. Sviatopolk and Vladimir sent to Oleg, saying this: “Come to Kyiv, so that we may make an agreement about the Rus' land before the bishops, the abbots, and the men of our fathers, and before the townspeople, so that we may defend the Rus' land from the pagans.” Oleg took this with a reckless mind and with proud words, and said: “It is not fitting that bishops and monks, or a commoner, should judge this.” He did not want to go to his brothers, because he had listened to wicked advisers. Sviatopolk and Vladimir said to him: “Since you will neither go with us against the pagans nor come to the council, then you too are plotting evil against us and want to help the pagans. God will be between us.” Sviatopolk and Vladimir marched on Oleg at Chernihiv, and Oleg fled out of Chernihiv on May 3, a Saturday. Sviatopolk and Vladimir pursued him. Oleg ran into Starodub and shut himself in there. Sviatopolk and Vladimir besieged him in the town. The men in the town fought fiercely from the walls, and the attackers pressed toward the walls, and many were wounded on both sides. There was bitter fighting between them. They stood around the town for 33 days, and the people in the town grew weak. Then Oleg came out of the town wanting peace, and they granted him peace, saying: “Go to your brother David, and then you two come to Kyiv, to the throne of our fathers and our grandfathers, for Kyiv is the eldest city in our land. It is there that you should meet and settle the order.” Oleg promised to do this, and on that they kissed the cross.
At that same time Boniak came with the Cumans to Kyiv on Sunday at evening, raided all around Kyiv, and burned the prince's court at Berestovo. At that same time Kurya with the Cumans raided around Pereiaslav and burned Ustie on May 24. Oleg came out of Starodub and came to Smolensk …, and the Smolensk people did not receive him, and he went on to Ryazan, while Sviatopolk and Vladimir went each back to his own city. In that same month Tugorkan, Sviatopolk's father-in-law, came to Pereiaslav on May 31 and stood around the town, and the people of Pereiaslav shut themselves inside the town. Sviatopolk and Vladimir marched against him on this side of the Dnieper, came to Zarub, and crossed over there. The Cumans did not notice them, God protecting them, and they formed up in battle order and moved toward the town. The townspeople saw them, rejoiced, and went out to them. The Cumans stood on the far side of the Trubizh, drawn up for battle. Sviatopolk and Vladimir waded across the Trubizh toward the Cumans. Vladimir began to want to arrange the retinue in battle order, but the men did not listen; they charged on horseback straight at the enemy. When the Cumans saw this, they turned and ran, and our men chased the enemy and cut down those who resisted.
The Lord brought about a great deliverance that day: on July 19 the foreigners were put to flight. Their prince Tugorkan was killed, and his son with him, and many other princes fell there. The next day they found Tugorkan dead, and Sviatopolk took him up as his father-in-law and as his enemy. They brought him to Kyiv and buried him on the hill at Berestovo, between the two roads—the one going to Berestovo and the other going to the monastery. On the 20th of that same month, on a Friday, at the 1st hour of the day, the godless, mangy Boniak came a second time—secretly, a marauder—suddenly against Kyiv, and the Cumans drove almost into the town itself. They set fire to the outskirts around the town, turned on the monasteries, and burned the monastery of Stephen, its villages, and the monastery of German. Then they came to the Caves Monastery, while we were resting in our cells after matins. They shouted all around the monastery and set up 2 banners in front of the monastery gates, while we fled out behind the monastery and some others escaped up to the upper rooms. The godless sons of Ishmael hacked down the monastery gates, rushed through the cells, chopped down the doors, and carried off everything they found in the cells.
After that they set fire to the house of the holy sovereign Mother of God. They came to the church and set fire to the doors—those that stood at the side corner, and […] the second ones, which faced north. They came into the narthex by the tomb of Theodosius, took the icons, kept setting fire to the doors, and mocked God and our law. But God endured, for their sins and their lawlessness were not yet complete. So they said: “Where is their God, that he should help them and deliver them out of our hands?” And they spoke other blasphemous words against the holy icons, laughing at them. They did not know that God punishes his servants with misfortunes and with wars, so that they may show themselves like gold tested in a furnace. Christians must enter the kingdom of heaven through many sorrows and many griefs; but these pagan mockers, who take joy and abundance in this world, will take torment with the devil and eternal fire in the world to come. At that time they also set fire to the Red Court, which the devout prince Vsevolod had built on the hill above Vydubychi—all of it the accursed Cumans burned with fire. So we, following the prophet, say: “My God! Make them like a wheel, like fire before the face of the wind that burns up the oak groves. So drive them with your storm, and fill their faces with disgrace.”
For they have defiled and burned your holy house, the monastery of your mother, and the bodies of your servants. The godless sons of Ishmael, sent as a punishment for Christians, killed several of our brothers with weapons.
For these peoples came out of the Etrivian desert, between the east and the north. Their tribes number 4: the Turkmen, the Pechenegs, the Torks, and the Cumans. Methodius testifies about them that 8 tribes escaped when Gideon killed them: 8 of them fled into the desert, and he killed 4. Others say that they are the sons of Ammon. It is not so. The sons of Moab are the Khvalisy, and the sons of Ammon are the Bulgars. The Saracens are from Ishmael: they called themselves “Sarini” and took the name of Saracens for themselves, saying: “We are Sarini.” So the Khvalisy and the Bulgars come from Lot's daughters, who conceived by their own father; therefore their tribe is unclean. And Ishmael begot 12 sons, and from them are the Turkmen, the Pechenegs, the Torks, and the Cumans, who come out of the desert. And after these, at the end of the age, the unclean men whom Alexander of Macedon shut up in the mountain—8 tribes—will come out.
Here is what I want to tell: something I heard 4 years before this, which Guriata Rogovich, a Novgorodian, told me. He said: “I sent my servant boy to the Pechera, the people who pay tribute to Novgorod. My boy came to them, and from there he went on to the Yugra. The Yugra are a people whose language cannot be understood, and they live as neighbors of the Samoyeds in the northern regions. The Yugra said to my boy: ‘We keep finding a new wonder, such as we have never heard of in years past. It began 3 years ago. There are mountains lying in the bend of the sea, and their height is as if it reached to the sky. In those mountains there is a great clamor and talking, and they are cutting into the mountain, trying to cut their way through. In that mountain a small window has already been cut, and voices speak through it. Their language cannot be understood, but they show iron and wave a hand, asking for iron. If anyone gives them iron—a knife or an axe—they give furs in return. The road to those mountains is impassable, because of cliffs, snow, and forest, and so we never reach them; and they lie farther away to the north.’”
I said to Guriata: “These are the people shut in by Alexander, emperor of Macedon, as Methodius of Patara told of them, saying: ‘Alexander, king of Macedon, marched into the eastern lands as far as the sea called the place of the Sun, and he saw unclean men of the tribe of Japheth. He saw their uncleanness: they ate every unclean thing—mosquitoes, flies, cats, snakes. They did not bury their dead but ate them, and they ate women's miscarriages, and all unclean beasts. Seeing this, Alexander was afraid that they would multiply and defile the earth, and he drove them into the northern lands, to the high mountains. At God's command the northern mountains closed in over them; only 12 cubits of mountain did not close over them. And he made gates of bronze and coated them with sunclytos. If anyone wants to take them, he cannot, and fire cannot burn them. For such is the nature of sunclytos: fire cannot burn it, and iron will not take it. In the last days, after those 8 tribes that will come out of the Etrivian desert, these unclean peoples that are in the northern mountains will come out as well, by God's command.’”
But let us return to what we said before. Oleg had promised to go to his brother David at Smolensk and to come with his brother to Kyiv and settle the order between them, but he did not want to do it. He came to Smolensk, gathered troops, and marched on Murom, where Iziaslav then was. News reached Iziaslav that Oleg was coming to Murom. He sent for troops to Rostov and Suzdal, and to the Beloozero men, and gathered a large force. Oleg sent his envoys to Iziaslav, saying: “Go to your father's volost, Rostov—for this is my father's volost. I want to sit there and make an agreement with your father. Look, you have driven me out of my father's city. Or do you not want to give me my bread here?” Iziaslav did not listen to these words, because he trusted in the size of his army. Oleg trusted in his own right, for he was in the right in this matter, and he marched on the town with his troops. Iziaslav drew up his forces before the town, in the field. Oleg marched against him in battle formation. The two sides met, and there was fierce fighting.
And they killed Iziaslav, son of Vladimir, grandson of Vsevolod, on September 6. The rest of the troops fled—some through the forest, others into the town. Oleg entered the town, and the townspeople received him. They took Iziaslav and laid him in the monastery of the Holy Savior, and from there they carried him to Novgorod and laid him in St. Sophia, on the left side. After taking the town, Oleg arrested the men of Rostov, of Beloozero, and of Suzdal and put them in chains, and he set out for Suzdal. He came to Suzdal, and the Suzdal people surrendered to him. Oleg, having pacified the town, arrested some of the men, scattered others, and took their property. He came to Rostov, and the Rostov men surrendered to him. He took over the whole land of Murom and the land of Rostov, installed governors in the towns, and began to collect tribute. Mstislav sent his envoy to him from Novgorod, saying: “Go back to Murom, and do not sit in another man's volost. I will send to my father with my retinue to plead, and I will reconcile you with him. It is no wonder that you killed my brother: in wars both emperors and common men perish.” Oleg would not listen to this; he planned rather to take Novgorod too.
Oleg sent his brother Yaroslav ahead to keep watch, while he himself stood in the field near Rostov. Mstislav took counsel with the Novgorodians, and they sent Dobrynia Raguilovich ahead to keep watch. Dobrynia at once began seizing the tribute collectors. Yaroslav learned that the tribute collectors were being seized—he was then standing on the Medveditsa on watch—and he fled that night, reached Oleg, and told him that Mstislav was coming. News also came to Oleg that his watchmen had been seized, and he set out for Rostov. Mstislav marched to the Volga. They told him that Oleg had turned back to Rostov, and Mstislav went after him. Oleg came to Suzdal. Hearing that Mstislav was coming after him, Oleg ordered the town of Suzdal burned. Only the monastery courtyard of the Caves Monastery survived, and the church of St. Demetrius that stands there, which Ephrem had given together with its villages. Oleg fled to Murom, and Mstislav came to Suzdal. Staying there, he kept sending to Oleg, asking for peace, and saying: “I am younger than you. Send to my father, return the retinue you seized, and I will obey you in everything.”
Oleg sent word to him, wanting peace—but by deceit. Mstislav believed the deceit and dismissed his retinue to the villages. Then the Sunday of St. Theodore came, of the 1st week of Lent, and St. Theodore's Saturday arrived. Mstislav was sitting at dinner when news came to him that Oleg was on the Kliazma, for Oleg had come close without warning. Mstislav had believed him and had set no watch. But God knows how to rescue his devout men from deceit. Oleg took up his position on the Kliazma, thinking that Mstislav would flee from fear of him. Mstislav's retinue gathered to him that day and the next—Novgorodians, Rostov men, and Beloozero men. Mstislav took his stand before the town with his retinue drawn up. Neither did Oleg advance against Mstislav, nor Mstislav against Oleg, and they stood against each other for 4 days. Then news came to Mstislav: “Your father has sent your brother Viacheslav with the Cumans.” Viacheslav arrived on the Thursday after St. Theodore's Sunday of Lent, and the next morning, on Friday, Oleg marched against the town in battle order, and Mstislav marched out against him with the Novgorodians.
Mstislav gave Vladimir's banner to a Cuman named Kuman, gave him foot soldiers, and set him on the right wing. Vladimir's banner rose. When Oleg saw Vladimir's banner, he was afraid, and terror fell on him and on his troops. The two sides moved to battle against each other: Oleg went against Mstislav, and Yaroslav went against Viacheslav. Mstislav crossed the burnt ground with the Novgorodians, and the sides clashed at the Kolakcha. The fighting was hard, and Mstislav began to win. Oleg saw that Vladimir's banner had advanced and was beginning to swing around behind his rear; he was afraid, and Oleg fled. Mstislav won. Oleg reached Murom and shut Yaroslav up in Murom, and he himself went on to Ryazan. Mstislav came to Murom, made peace with the men of Murom, took back his own men—the Rostov men and the Suzdal men—and went on to Ryazan after Oleg. Oleg fled out of Ryazan, and Mstislav made peace with the men of Ryazan and took back his men, those whom Oleg had sent into exile. He sent word to Oleg, saying: “Do not run away anywhere. Send to your brothers and plead with them not to strip you of the Rus' land. And I will send to my father to plead for you.” Oleg promised to do so. Mstislav turned back to Suzdal, and from there he came to Novgorod, his own city, through the prayers of the reverend Bishop Nikita. All this happened as the year 6604 was ending, in indiction 4, at its half.