The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон

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СКАЧАТЬ de St. Petersburg, 1876, p. 119 sqq.). In preparing for his campaign, Tzimisces formed a new regiment of chosen soldiers, which he called the Immortals (Leo Diac. p. 107). For the Russian wars of Tzimisces see Schlumberger, L’épopée Byzantine, chaps. i. ii. iii.; and Bielov’s study (cited below, note 88).]

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      This singular epithet is derived from the Armenian language, and Τζιμισκη̑ς is interpreted in Greek by μουζακίτζης, or μοιρακίτζης. As I profess myself equally ignorant of these words, I may be indulged in the question in the play, “Pray which of you is the interpreter?” From the context they seem to signify Adolescentulus (Leo Diacon. l. iv. MS. apud Ducange, Glossar Græc. p. 1570 [Bk. v. c. 9, p. 92, ed. Bonn]). [Tshemshkik would be the Armenian form. It is supposed to be derived from a phrase meaning a red boot.]

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      [The first victory was gained by the general Bardas Sclerus in the plains near Arcadiopolis; it saved Constantinople. M. Bielov in a study of this war (Zhurnal Min. vol. 170, 1876, p. 168 sqq.) tried to show that the Russians were victorious, but (as M. Schlumberger rightly thinks) he is unsuccessful in proving this thesis.]

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      [For the date (ad 972) of this splendid expedition of Tzimisces cp. Schlumberger, op. cit. p. 82. Nestor places it in ad 971 (c. 36).]

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      In the Sclavonic tongue, the name of Peristhlaba implied the great or illustrious city, μεγάλη καὶ οὓσα καὶ λεγομένη, says Anna Comnena (Alexiad, l. vii. p. 194 [c. 3]). From its position between Mount Hæmus and the Lower Danube, it appears to fill the ground, or at least the station, of Marcianopolis. The situation of Durostolus, or Dristra, is well known and conspicuous (Comment. Academ. Petropol. tom. ix. p. 415, 416; D’Anville, Geographie Ancienne, tom. i. p. 307, 311). [Great Peristhlava was situated at Eski Stambul, 22 kilometres south of Shumla. Marcianopolis was much farther east; some of its ruins have been traced near the modern village of Dievna (about 30 kils. west of Varna as the crow flies). Tzimisces called Peristhlava after himself Joannopolis, but the city rapidly decayed after this period. He called Drster Theodoropolis, in honour of St. Theodore the Megalomartyr, who was supposed to have fought in the Roman ranks in the last great fight at Drster on July 23. Thereby hangs a problem. The Greek writers say that the day of the battle was the feast of St. Theodore; but his feast falls on June 8. Cp. Muralt, Essai de Chron. byz. ad ann.]

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      [The Greek sources for the capture of Peristhlava (and for the whole campaign) are Leo the Deacon and Scylitzes. The numbers (given by Scylitzes) are very doubtful.]

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      [A battle was fought outside Silistria and the Russians discomfited, in April 23, before the siege began.]

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      [For the treaty see above, p. 57, note 70.]

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      The political management of the Greeks, more especially with the Patzinacites, is explained in the seven first chapters de Administratione Imperii.

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      In the narrative of this war, Leo the Deacon (apud Pagi, Critica, tom. iv. ad 968-973 [Bk. vi. c. 3-13]) is more authentic and circumstantial than Cedrenus (tom. ii. p. 660-683) and Zonaras (tom. ii. p. 205-214 [xvi. 27-xvii. 3]). These declaimers have multiplied to 308,000 and 330,000 men those Russian forces of which the contemporary had given a moderate and consistent account.

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      Phot. Epistol. ii. No. 35, p. 58, edit. Montacut [Ep. 4, ed. Valettas, p. 178]. It was unworthy of the learning of the editor to mistake the Russian nation, τὸ Ῥω̑ς, for a war-cry of the Bulgarians; nor did it become the enlightened patriarch to accuse the Sclavonian idolaters τη̑ς Ἐλληνικη̑ς καὶ ἀθέου δόξης. They were neither Greeks nor atheists.

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      M. Levesque has extracted, from old chronicles and modern researches, the most satisfactory account of the religion of the Slavi, and the conversion of Russia (Hist. de Russie, tom. i. p. 35-54, 59, 92, 93, 113-121, 124-129, 148, 149, &c.). [Nestor, c. 31.]

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      See the Ceremoniale Aulæ Byzant. tom. ii. c. 15, p. 343-345: the style of Olga, or Elga [Old Norse, Helga], is Ἀρχόντισσα Ῥωσίας. For the chief of Barbarians the Greeks whimsically borrowed the title of an Athenian magistrate, with a female termination which would have astonished the ear of Demosthenes. [In the account of the Ceremony of Olga’s reception her baptism is not mentioned; it was indeed irrelevant.]

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      See an anonymous fragment published by Banduri (Imperium Orientale, tom. ii. p. 112, 113), de Conversione Russorum. [Reprinted in vol. iii. of Bonn ed. of Constantine Porph. p. 357 sqq.; but since published in a fuller form from a Patmos MS. by W. Regel in Analecta Byzantino-Russica, p. 44 sqq. (1891). But the narrative is a later compilation and mixes up together (Regel, op. cit. p. xxi.) the story of the earlier conversion by Photius, and the legend of the introduction of the Slavonic alphabet by Cyril and Methodius.]

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      Cherson, or Corsun, is mentioned by Herberstein (apud Pagi, tom. iv. p. 56) as the place of Wolodomir’s baptism and marriage; and both the tradition and the gates are still preserved at Novogorod. Yet an observing traveller transports the brazen gates from Magdeburg in Germany (Coxe’s Travels into Russia, &c. vol. i. p. 452), and quotes an inscription, which seems to justify his opinion. The modern reader must not confound this old Cherson of the Tauric or Crimæan peninsula [situated on the southern shore of the bay of Sebastopol] with a new city of the same name, which had arisen near the mouth of the Borysthenes, and was lately honoured by the memorable interview of the empress of Russia with the emperor of the West. [Till recently, the date of the marriage and conversion of Vladimir was supposed to be ad 988. The authority is the Russian chronicle of “Nestor,” which contains the fullest (partly legendary) account (c. 42). Vladimir captured Cherson, and sent an embassy, demanding the hand of the princess Anne, and threatening to attack Constantinople if it were refused. Vasilievski showed (in a paper in the Zhurnal Min., 184 (1876), p. 156) from the notice in Leo Diaconus (p. 175, ed. Bonn), and the Baron von Rosen (in his book of extracts from the annals of Yahia (1883), note 169), that Cherson was captured in ad 989 (c. June); and it follows that the marriage and conversion cannot have been celebrated before the autumn of 989. The fragment which is sometimes called “Notes of the Greek toparch of Gothia,” which was published by Hase (notes to Leo Diaconus, p. 496 sqq. ed. Bonn), does not belong to this period nor concern the neighbourhood of Cherson; but probably refers to events which happened on the lower Don in the early part of the 10th century. This explanation has been proposed by Th. Uspenski in the Kievskaia Starina of 1889 (see Schlumberger, L’épopée Byzantine, p. 767, note).]

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      [The adoption of Christianity in Russia was facilitated by СКАЧАТЬ