by the consoling reflection that their Prince had, at the sword’s point, “captured” the new religion from alien hands. Priests have taught that there is but one way of entering the true faith; Vladimir demonstrated that there are at least two.
The conversion of the people followed in due course; the wooden statue of Peroun, with its silver face and moustache of gold, was thrown down, flogged with whips, and hurled into the Dniepr, whose waters cast it up again on the bank. The affrighted people rushed to worship their old god, but the Prince’s men pushed him back into the current, and Peroun the silver-faced was swept down the stream and vanished into the purple haze “where the dead gods sleep.”
On the banks of the same river that had engulfed their fallen idol the inhabitants of Kiev were mustered by command, and after the Greek priests had consecrated its waters, into it plunged at a given signal the whole wondering multitude, men, women, and children, and were baptized in one batch. A like scene was enacted at Novgorod, with the substitution of the Volkhov for the Dniepr, and throughout Russia the transition was effected in an equally successful manner. No doubt the cult of the ancient pantheism lingered for a while, especially in the remoter districts, but it was merged in time in the saint worship of the new religion, and the old heathen festivals and year-marks became, under other names, those of the Christian calendar. The feast of Kolyada and the birthday of the Sun slid naturally into the celebrations of the Nativity without losing aught of its festive character. In similar fashion the institutions of the Greek Orthodox Church everywhere took root in the country till they became part of the life of the people. Kiev henceforth is a city of churches and shrines, with its Cathedral of S. Sofia and its Golden Gate, in ambitious imitation of Constantinople.
The adoption of Christianity in its Greek form exercised a momentous influence on the history of Russia. Up to this point she had been travelling in the same direction as the growing nations around her, and seemed destined to take her place in the European family; but by taking as her ghostly sponsor the decaying Byzantine State, which could scarcely protect its own territories, instead of cultivating the alliance of the all-powerful Roman Papacy, she prepared herself for a gradual isolation from Western civilisation and Western sympathy. For although the actual temporal power of the Holy See did not extend much beyond the immediate neighbourhood of the Eternal City, the moral ascendancy which the Church possessed over some fifteen kingdoms and a crowd of lesser states gave her the disposal of an ever-available fund of temporal support, and enabled her to extend her protection or assistance to all the bodies politic, great or small, within her communion. Witness, for instance, the vast armies she was able to send careering into the “Holy Land” on behoof of Jerusalem-bound pilgrims, and later, the troops she could raise from various parts of the Empire for the reinforcement of the Teutonic Order in its struggles with the heathen Prussians and Pomeranians. Russia, by her adoption of the Greek instead of the Roman faith, put herself beyond the pale of Catholic Christendom, and in the hour of her striving with the Mongol Horde could look for no help from Western Europe; when she emerged from that strife she was less European than Asiatic. In like manner the Greek Empire, two hundred years later, fell unbefriended into the hands of the Ottomans. And in civilisation as well as in war the dominions of the princes of Kiev suffered from their lack of intercourse with Rome; the visits of cardinals and nuncios would have served as a constant link between Russia and the West, and have stimulated the growth of towns in the wild lands that led up to the Dniepr basin. What in fact Rome did for Hungary, on the latter’s entry into the Latin Church—raising her from the position of a semi-barbarous state to that of an important kingdom—that might she have done under similar circumstances for the Eastern principality. There is, of course, another side to this reckoning; Russia, at least, was spared some of the distractions and unhappinesses which radiated from the throne of the apostles, while her very isolation in matters of religious polity helped to preserve for her a strong individuality which other Slav or Magyar nations lost as the price of their intercourse with Catholic-Teutonic Europe. Possibly her history is not even yet sufficiently developed for a final assessment of the matter, but for present purposes it is necessary to note a turning-point in her political evolution—a turn towards the East.
Although Christianity was become opposed to the practice of polygamy, Vladimir’s first act after his baptism had been to increase his connubial establishment by marriage with the Imperial princess. Three more sons had been added to his already ample family, and, disregarding the lesson of the disturbances which had followed the partition of the realm between himself and his half-brothers, the Prince resolved to parcel out his dominions among his surviving sons and his nephew. Eight principalities were carved out from the parent stem, and became each the share of a dependent kniaz, to wit, Novgorod, Polotzk, Rostov, Mourom, the Drevlian country, Vladimir (in Volhynia), Tmoutorokan, and Tourov.
In 998 the Russian arms were turned successfully against the Krovatians on the Galician frontier, and against the ever troublesome Petchenigs, who continued to disturb the southern borders at intervals during the reign.
Another war broke out later in the north. Vladimir had given refuge, and possibly support, to Olaf, aspirant to the Norwegian crown, then held by Erik, and when Olaf at last succeeded in ousting his rival, the latter, in revenge, “came into the realm of King Vladimir,” in the vigorous words of the Icelandic saga, and “fell a-harrying, and slew men-folk, and burnt all before him, and laid waste the land; and he came to Aldeigia-burg16, and beset it till he won the stead. There he slew many folk and brake down and burnt all the burg, and thereafter fared wide about Garth-realm17 doing all deeds of war.” It was four years before Vladimir was able to drive the “spear-storm bounteous Eric” away from his northern coasts. The date of this war is uncertain; probably it stretched into the second decade of the new century. Vladimir, who had lost his Imperial throne-mate in 1011, was confronted in 1014 with a domestic trouble of another nature; his son Yaroslav, Kniaz of Novgorod, refused to continue the yearly tribute which that principality was wont to pay into the Grand Prince’s treasury, and declared himself independent of Kiev. Vladimir made ready to march against his rebellious son, who on his part prepared to resist his angry father, but the sudden failing of the old man’s powers and an inroad of the perennial Petchenigs delayed the struggle. 1015Vladimir’s favourite son Boris, Prince of Rostov, was put in charge of the forces sent against the invaders, and during his absence the monarch ended his days at Berestov (a village near Kiev), leaving the succession to the Grand principality an open question.
The character of this Prince, to whom the Church gave the title of “Holy,” and who was commemorated by his subjects as “the Great,” is a difficult one for the historian to appraise. The excesses of a stormy and well-spent youth were atoned for, in the eyes of the monkish chroniclers, by an old age of almsgiving and other decorative virtues, and in most respects the doings of his reign gave evidence of wise and wary management. The splitting up of his kingdom was a flaw in his statecraft which had, however, the sanction of custom in the times in which he lived.
The only member of the Grand Prince’s family within reach of Kiev at the moment of his death was his nephew Sviatopalk, ruler of the province of Tourov, in which capacity, according to the contemporary Chronicle of Ditmar, Bishop of Merseburg, he had, at the prompting of his father-in-law Boleslas, King of Poland, raised a rebellion against Vladimir. The attempt was frustrated and punished by the imprisonment of the rebel and his wife, but apparently a reconciliation had taken place between the uncle and nephew, and Sviatopalk was at large, and, what was more important, on the spot when the throne of Kiev became empty. The boyarins of the court, ill-disposed towards a prince who was outside the immediate family of their late master, tried to keep back the tidings of his death while they sent messengers to recall Boris from his fruitless campaign against the Petchenigs. The corpse was wrapped round in a covering, let down by ropes from a palace window in the dead of night, and borne hurriedly to the church of the Bogoroditza (Mother of God) at Kiev. Rumours of the Prince’s death, however, began to fly about the city, and all precautions were rendered abortive by the tell-tale sight of the crowds which flocked to lament over his body. Sviatopalk proclaimed himself Grand Prince, rallied
