Years of Olga's life. Olga, Princess of Kyiv: biography

Princess Olga was the very first ruler to convert to Christianity. Moreover, this happened even before the baptism of Rus'.

She ruled the state out of hopelessness, since her husband, Prince Igor, was killed, and his heir, their son Svyatoslav, was still too young to rule. She ruled from 945 to 962.

After the murder of Prince Oleg, the Drevlyan prince Mal really wanted to take his place. His plans were to marry Princess Olga and conquer Kievan Rus. He sent her a bunch of gifts and decorations through his ambassadors.

Olga was very smart and cunning. She ordered the first ambassadors of Mal, who arrived on a boat, to be carried along with the boat over the abyss; the ambassadors were thrown into the abyss and they were buried alive.

Olga burned the second batch of ambassadors in the bathhouse. Then she herself went to the prince of the Drevlyans, ostensibly to get married; on that day more than 5,000 Drevlyans were given water and killed.

Reign of Princess Olga.

Activities of Princess Olga.

Olga was inspired by the thought that she needed to take revenge on the Drevlyans for the death of her husband.

She was getting ready for a military campaign. It was 946. The siege of the Drevlyans lasted almost the entire summer. In this case, Olga showed the strength of mighty Rus'. After the siege, she sent a message that they were retreating, but asking the residents to give them a dove and three sparrows from each Drevlyan. Light tinder was then tied to the birds and released. So the city of Iskorosten was completely burned.

Domestic policy and reforms of Princess Olga.

Olga systematized the collection of taxes from the population. She organized special places for collecting tribute, which were called graveyards. The princess was actively involved in urban planning and beautification of the territory.

All the lands that were in the power of the princess were divided by her into administrative units. Each unit was assigned its own manager - tiun.

Foreign policy of Princess Olga.

Since Olga was still a woman, she rarely went on hikes. She developed the trade with her intelligence and ingenuity. Olga was a supporter of peaceful resolution of conflicts that arose. Scandinavians and Germans went to work as hired workers in the Russian troops.

Grand Duchess Olga

After the murder of Prince Igor, the Drevlyans decided that from now on their tribe was free and they did not have to pay tribute to Kievan Rus. Moreover, their prince Mal made an attempt to marry Olga. Thus, he wanted to seize the Kiev throne and single-handedly rule Russia. For this purpose, an embassy was assembled and sent to the princess.

The ambassadors brought rich gifts with them.

Mal hoped for the cowardice of the “bride” and that she, having accepted expensive gifts, will agree to share the Kyiv throne with him.

At this time, Grand Duchess Olga was raising her son Svyatoslav, who, after Igor’s death, could lay claim to the throne, but was still too young.

Voivode Asmud took charge of young Svyatoslav. The princess herself took up state affairs. In the fight against the Drevlyans and other external enemies, she had to rely on her own cunning and prove to everyone that the country, which had previously been ruled only by the sword, could be ruled by a woman’s hand.

War of Princess Olga with the Drevlyans

When receiving the ambassadors, Grand Duchess Olga showed cunning. By her order, the boat on which the ambassadors sailed , They picked him up and carried him into the city along the abyss.

At one point the boat was thrown into the abyss. The ambassadors were buried alive. Then the princess sent a message agreeing to the marriage. Prince Mal believed in the sincerity of the message, deciding that his ambassadors had achieved their goal.

He gathered noble merchants and new ambassadors to Kyiv. According to ancient Russian custom, a bathhouse was prepared for the guests. When all the ambassadors were inside the bathhouse, all exits from it were closed, and the building itself was burned. After this, a new message was sent to Mal that the “bride” was going to him. The Drevlyans prepared a luxurious feast for the princess, which, at her request, was held not far from the grave of her husband, Igor.

The princess demanded that as many Drevlyans as possible be present at the feast. The prince of the Drevlyans did not object, believing that this only increased the prestige of his fellow tribesmen.

All guests were given plenty to drink. After this, Olga gave a signal to her wars and they killed everyone who was there. In total, about 5,000 Drevlyans were killed that day.

In 946 Grand Duchess Olga organizes a military campaign against the Drevlyans.

The essence of this campaign was a demonstration of strength. If earlier they were punished by cunning, now the enemy had to feel the military power of Rus'. The young prince Svyatoslav was also taken on this campaign. After the first battles, the Drevlyans retreated to the cities, the siege of which lasted almost the entire summer. By the end of the summer, the defenders received a message from Olga that she had had enough of revenge and did not want it anymore.

She asked only for three sparrows, as well as one dove for each resident of the city. The Drevlyans agreed. Having accepted the gift, the princess’s squad tied the already lit sulfur tinder to the birds’ paws. After this, all the birds were released. They returned to the city, and the city of Iskorosten was plunged into a huge fire. The townspeople were forced to flee the city and fell into the hands of the Russian warriors. Grand Duchess Olga condemned the elders to death, some to slavery. In general, Igor’s murderers were subject to an even heavier tribute.

Olga's adoption of Orthodoxy

Olga was a pagan, but often visited Christian cathedrals, noticing the solemnity of their rituals.

This, as well as Olga’s extraordinary mind, which allowed her to believe in God Almighty, was the reason for baptism. In 955, Grand Duchess Olga went to the Byzantine Empire, in particular to the city of Constantinople, where the adoption of a new religion took place.

The patriarch himself was her baptizer. But this did not serve as a reason for changing the faith in Kievan Rus. This event did not in any way alienate the Russians from paganism. Having accepted the Christian faith, the princess left government, devoting herself to serving God.

She also took up helping in the construction Christian churches. The baptism of the ruler did not yet mean the baptism of Rus', but it was the first step towards the adoption of a new faith.

The Grand Duchess died in 969 in Kyiv.

History of Russia / Princess Olga /

Reign of Princess Olga (briefly)

The reign of Princess Olga - a brief description

Researchers' opinions differ when it comes to the date and place of birth of Princess Olga.

Ancient chronicles do not give us accurate information whether she was from a noble family or from a simple family. Some are inclined to believe that Olga was the daughter of the Grand Duke Oleg the Prophet, while others claim that her family comes from the Bulgarian Prince Boris. The author of the chronicle “The Tale of Bygone Years” directly says that Olga’s homeland is a small village near Pskov and that she is “from a simple family.”

According to one version, Prince Igor Rurikovich saw Olga in the forest, where he was hunting game.

Deciding to cross a small river, the prince asked for help from a girl passing by on a boat, whom he initially mistook for a young man. The girl turned out to be pure in intentions, beautiful and smart.

Later the prince decided to take her as his wife.

Princess Olga, after the death of her husband (and also during the reign of Igor in Kyiv) from the Drevlyans, proved herself to be a firm and wise ruler of Rus'. She dealt with political issues, managed with warriors, governors, complainants, and also received ambassadors. Very often, when Prince Igor went on military campaigns, his responsibilities fell entirely on the shoulders of the princess.

After Igor was killed in 945 for collecting tribute again, Olga brutally repaid them for the death of her husband, showing unprecedented cunning and will.

Three times she killed the Drevlyan ambassadors, after which she gathered an army and went to war against the Drevlyans. After Olga was unable to take main city Korosten (while the rest of the settlements were completely destroyed), she demanded three sparrows and three doves from each house, and then ordered her warriors to attach tinder to the birds’ legs, set it on fire and release the birds.

The burning birds flew to their nests. And so Korosten was taken.

After the pacification of the Drevlyans, the princess took up tax reform. It abolished polyudyas and divided them into regions of the earth, for each “lessons” (fixed tax) were established. The main goal of the reforms was to streamline the tribute system, as well as strengthen state authority.

Also during Olga’s reign, the first stone cities appeared, and her foreign state policy was carried out not through military methods, but through diplomacy.

Thus, ties with Byzantium and Germany were strengthened.

The princess herself decided to convert to Christianity, and although her baptism did not influence Svyatoslav’s decision to leave pagan Rus', Vladimir continued her work.

Olga died in 969 in Kyiv, and in 1547 she was canonized as a saint.

Interesting materials:

Education

Politics of Princess Olga. Olga's foreign and domestic policies

Grand Duchess Olga Alexandrovna ruled in Kievan Rus after the death of her husband Igor Rurikovich and until her son Svyatoslav came of age. Converted to Christianity with the name Elena.

History has not preserved information about the princess’s date of birth, but the Degree Book reports that she died presumably at the age of eighty. The impeccable and wise policy of Princess Olga made her famous historical figure almost all over the world.

Life path

There is no reliable information about her place of birth.

Chroniclers and modern historians put forward various assumptions in this regard. The closest thing to the truth is the statement of Nestor the Chronicler in The Tale of Bygone Years that she came from a simple family that lived in the small village of Vybuty, located on Pskov land. But no matter where Olga was born and no matter what tribe she belonged to, the wisdom of her policies and deeds are an integral part of Slavic history.

Before Igor's death, there is practically no information about the princess.

The death of her husband put her in first place in the life of Kievan Rus, because Svyatoslav was three years old, and, of course, he was not fit to be a prince. She took over the management of the state, which was at that time in an extremely difficult situation, and for 19 years she completely coped with all the problems. Olga's foreign and domestic policies created a single power with international authority.

Revenge on the Drevlyans

The princess's first revenge was the burial of the Drevlyan ambassadors alive. The reason for this was their proposal to marry her to their prince Mal. After that, she burned alive in the bathhouse the noble Drevlyans who arrived after the first.

For the third time, Olga drugged 5 thousand of their fellow tribesmen at her husband’s funeral funeral, after which her small squad killed everyone. The final stage of revenge was the burning of the city of Iskorosten.

In addition to cruel revenge, these acts also have their own deep meaning. Olga had to show both well-wishers and enemies that she was not weak woman, but a strong ruler. “The hair is long, but the mind is short,” that’s what they said about women in those days.

Therefore, she was forced to clearly demonstrate her wisdom and knowledge of military affairs in order to prevent any conspiracies from arising behind her back. For the second time, the princess did not want to get married; she preferred to remain a widow.

Thus, it became clear that Olga’s foreign and domestic policies would be wise and fair. In essence, this bloody revenge was aimed at abolishing the power of the Mala dynasty, subjugating the Drevlyans to Kyiv and suppressing the nobility from neighboring principalities.

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Reforms and introduction of Christianity

After taking revenge on the Drevlyans, the princess established clear rules for collecting tribute.

This helped prevent outbreaks of discontent, one of which resulted in the death of her husband. Churchyards were introduced near large cities. It was in these administrative and economic cells that the authorities collected tribute.

Olga's foreign and domestic policies have always been aimed at centralizing government, as well as unifying and strengthening Russian lands.

Olga’s name is associated with the construction of not only the Church of St. Nicholas, but also the St. Sophia Church in Kyiv.

Olga's foreign and domestic policies characterize her not as a defenseless woman, but as a strong and reasonable ruler who firmly and confidently holds power over the entire country in her hands. She wisely defended her people from ill-wishers, for which people loved and respected her.

In addition to the fact that the ruler had a large number already mentioned positive qualities, she was also attentive and generous to needy people.

Domestic policy

While the empress was in power, peace and order reigned in Kievan Rus.

The domestic policy of Princess Olga was closely intertwined with the structure of the spiritual and religious life of the Russian people.

One of her most important achievements was the introduction of organized points for collecting tribute, at which later, after the ruler adopted Christianity, the first churches and temples began to be built on the site of graveyards. Since then, the development of stone construction began. The first such buildings were a country tower and a city palace, owned by the empress.

The remains of their walls and foundation were excavated by archaeologists only in the early 70s of the 20th century.

Princess Olga's domestic policy is inextricably linked with strengthening the country's defense. Cities then were literally overgrown with oak and stone walls.

Relations with neighboring principalities

Olga's foreign policy deserves special attention.

The table below contains the main deeds of the princess.

When the ruler improved the situation within Kievan Rus, she set about strengthening the international prestige of her country. Princess Olga's foreign policy was diplomatic, unlike her husband.

At the beginning of her reign she converted to Christianity, and her godfather became the Byzantine emperor.

Basically, Princess Olga's foreign policy was aimed at improving relations with Byzantium.

And she did it well. For this reason, part of the Russian squad participated together with the Byzantine army in hostilities, while simultaneously maintaining the independence of their state.

In 968, Kyiv was attacked by the Pechenegs. The defense of the city was led by the princess herself, thanks to which it was spared the siege.

During Olga's reign, conditions were created that created the advantage of conducting a peaceful foreign policy before the military, if there was a need for one.

Attempts to establish relations with the German Empire

Over time friendly relations relations with Byzantium began to weaken, and Olga decided to find a strong ally.

She chose Germany.

In 959, the princess sent a Russian embassy to Otto I with a request to provide priests for the introduction of Christianity in the Kyiv lands, as well as with an offer of friendship and peace.

He responded to Olga's calls, and in 961 several clergymen, led by Adalbert, came to her.

True, they were never able to expand their activities on Kyiv territory, since at the end of her life Olga no longer had the same influence as before.

In 964, power passed to Svyatoslav, who radically changed the tactics of state policy.

And, I must say, not for the better.

Gaps in biography

Princess Olga (baptized Elena) is certainly a historical person. Her high status in the power hierarchy of the Rus as the wife of Igor and her extraordinary position in Russian history as the first independent female ruler, “the foremother of all Russian princes,” are certified by three modern sources: 1) a treaty with the Greeks in 944, in which the ambassador from "Olga Princess"; 2) the essay of Constantine Porphyrogenitus “On the ceremonies of the Byzantine court”, where famous description two palace receptions of “Elga Rosena” (literally: Olga the Russian) in Constantinople; 3) a message from the Continuator of the chronicle Reginon of Prüm about the mission of the German bishop Adalbert to “Helen, Queen of the Rugs.”

Despite this, the most important milestones in her biography remain the subject of ongoing debate and radical reassessment. First of all, the chronicle and hagiographic versions of Olga’s life are subject to revision, since from a historical point of view, both of them are nothing more than a mixture of half-forgotten and peculiarly interpreted legends, strung on two ideological cores of ancient Russian chronicle writing and hagiography, which are the “Varangian” origin of the Kyiv dynasty and Russian land and the radical, original “purity” of Russian Christianity, that is, its adoption directly from the Greeks.

The first thing that catches your eye in the traditional biography of the Kyiv princess is her complete “lack of independence”, in the sense that the most important age parameters of Olga’s life (except for the exact date of death - July 11, 969) are determined in the chronicle exclusively through Igor’s biography. The latter, as we had the opportunity to see, is a bad guide for a biographer due to its undoubted artificiality and implausibility. The absolute reference point for Olga's age - the date of her birth - is absent from the chronicle. The first indirect information about the princess’s age is given in 903, when, according to chronicle calculations, she married Igor. Based on this date, some editions of Olga’s Life report that by that time she was about twenty years old, which is unlikely, since this age, according to the prevailing concepts of that time, automatically transferred her to the category of “overripe” girls who could not count on a prestigious princely position. marriage. The Prologue Life of Olga measures 75 years of her life, and the Degree Book indicates that, having lived in marriage for 42 years, the blessed princess died “about eighty years old.” The Mazurin chronicler reports that some learned scribes considered her to be 88 years old.

Thus, the chronicle-hagiography chronology pushes the date of Olga’s birth back to the 9th century, placing it in the interval between 881 and 894. There is no faith in her, or, more precisely, she requires such blind faith that allowed the chronicler, without any hesitation, to place under 955 the legend of the matchmaking with Olga Byzantine Emperor, seduced by the beauty of the Kyiv princess. Meanwhile, the beauty was supposed to be in her seventh or eighth decade! 1 This legend, of course, has independent, extra-chronicle roots, and its very existence superbly exposes the rather late origin and clumsy methods of chronicle-hagiography reconstruction of Olga’s biography 2.

1 N.M. Karamzin, calling the matchmaking story a fable, nevertheless assured the readers of his “History” that the emperor was probably charmed by Olga’s wisdom.
2
(if you return to the note, then all notes can be inserted at the end of the article, see below)

The wedding of Igor and Olga, allegedly played in 903, is also incredible because it is almost four decades away from the birth of their first child. In this state of affairs, it is the time of Svyatoslav’s birth that acquires a decisive role in the question of Olga’s age ( Cm.: Nikitin A. Foundations of Russian history. M., 2000. P. 202; Rybakov B.A. World of history. The initial centuries of Russian history. M., 1987. P. 113 ). We have no other, more reliable measure. True, “The Tale of Bygone Years” cannot boast of the impeccable accuracy of its information either. The phrase “in the same summer Svyatoslav was born to Igor” is placed under 942. Then, in the treaty of 944, it is presented own ambassador, as a full-fledged prince. This means that by this time the rite of tonsure (hair cutting) had already been performed on him, accompanied by a folk act - girding with a sword and “mounting on a horse,” which symbolized the acquisition of the rights of inheritance by the young prince to his “father and grandfather’s” property. Typically, tonsure took place when the heir reached three years of age. In this case, the birth of Svyatoslav is postponed from 942 to 940 - the beginning of 941, and Igor’s marriage to Olga should be attributed accordingly to 938 - the first half of the 940s. The Archangel-City Chronicle 3 reports that Olga became Igor’s wife at the age of ten. This is not impossible, since for women the usual age of marriage (12–14 years) could be significantly reduced. For example, from the “Tale of Bygone Years” we know about the wedding of fifteen-year-old Prince Rostislav Rurikovich with eight-year-old Verkhuslava Vsevolodovna (1187). So, taking into account the testimony of the Arkhangelsk chronicler, the probable time of Olga’s birth dates back to the second half of the 20s. X century If we accept the assumption that by the time of her marriage Olga had nevertheless crossed the then-age threshold for women, then her birth most likely took place between 924 and 928. 4

3 A.A. Shakhmatov believed that this chronicle contains “an older, more complete and more corrected edition of the Initial Code” ( Shakhmatov A.A. About the initial Kiev chronicle code. M., 1897. P. 56).
4 For the 920s. B.A. also indicates Rybakov (see: Rybakov B.A. World of history. Initial centuries of Russian history. M., 1987. P. 113).

Olga's homeland - Pskov or Bulgaria?

The Tale of Bygone Years describes Olga’s appearance in Kyiv as follows: the matured Igor still obediently obeyed the prophetic Oleg, who “and bring him a wife from Pleskov, named Olga.”

According to another legend, Olga’s real name was Beautiful, “and Oleg poimenova [renamed] her and called her Olga after herself” (Joakim Chronicle, as presented by Tatishchev). However, not a single one is known to the sources. similar case changing a pagan name to another, pagan one. But we know that in fact the prophetic Oleg and Igor never met, so we have the right to assume that Oleg took the place of another, genuine matchmaker, which will be discussed further. For now, let’s ask ourselves: where did Igor “bring” his famous wife from?

In the question of Olga’s origins, the “Pskov legend” has dominated to this day, identifying the chronicle “Pleskov” with the ancient Russian Pskov, which is declared to be the princess’s birthplace. “Folk Local Lore” gave Olga an even more precise registration, making her a native of the “vesi Vybutskaya” (the village of Vybutino/Vybuty, or Labutino, twelve miles from Pskov up the Velikaya River). This eliminates the contradiction with the testimony of the Life that during Olga’s youth there was no mention of Pskov: “I still bear the city of Pskov.” In addition, in folk tradition Vybutino was also known as the birthplace of Prince Vladimir I Svyatoslavich, which “provided, as it were, a direct connection between the two first Russian saints - Equal-to-the-Apostles, grandmother and grandson, Olga and Vladimir” ( Pchelov E.V. Genealogy ancient Russian princes 9th - early 11th centuries M., 2001. P. 129 ).

The version about Olga’s Pskov roots should be questioned, first of all, in view of her rather late origin. Although both forms of this toponym - “Pleskov” and “Pskov” - are present in the Novgorod I Chronicle of the older and younger editions, however, in the Novgorod I Chronicle of the older edition the lexeme “Pskov” appears and displaces the previous one - “Pleskov” - only from 1352, which allows us to date the emergence of the “Pskov legend” to a time no earlier than the end of the 14th – beginning of the 15th century. However, for the first time in its finished form it is read only in the Degree Book (1560s), where the very foundation of Pskov is already attributed to Olga. This legend also quickly became a “historical fact” for the Old Moscow scribes. Olgino’s Life as edited by Dimitri Rostovsky (1651-1709) reports that Olga “from Novagrad went to her fatherland, and was born in all of Vybutskaya and taught her relatives the knowledge of God. When in that country she came to the bank of the river calling the Great, where another river from the east, called Pskov, flows in, and in that place there was a great forest, and he prophesied that in that place there would be a great and glorious city, and he returned to Kyiv, sending enough gold and silver, and commanded the city of Pskov and the people to be built. populate" [cit. By: Tatishchev V.N. Collected works in 8 volumes: Russian History. - Reprint from ed. 1963, 1964 - M., 1994. T. IV. P. 404).

Views on Olga’s socio-ethnic origin also underwent changes. From a Slavic commoner, a porter across the Velikaya River (“neither of a princely nor a noblewoman’s race, but from ordinary people” 5), under the pen of chroniclers and historians she turned into the “daughter” of Oleg the Prophet, into the “grandson” or “great-grandson” of Gostomysl, princess from the family of Izborsk princes, or from the noble Scandinavian Helga 6.

5 However, this simplicity is imaginary, because it hides within itself the guarantee of future greatness. By making Olga a dressmaker, the Life actually likens her to the mother of Constantine the Great, Empress Helena (according to ancient Russian tradition, the heavenly patroness of Olga/Elena), who, before her august marriage, was the daughter of a postal station superintendent ( Kartashev A.V. History of the Russian Church. T. 1. M., 2000. P. 120).
6 However, for some reason the sagas call this “their” Olga/Helga with the distorted name Alogia, without saying a word about her “Varangianism”. It is also unclear how the Scandinavian Helga ended up in the Pskov land, which even by Norman standards “was not the center where the Scandinavian positions were strong” ( Pchelov E.V. Genealogy of Old Russian princes of the 9th - early 11th centuries. P. 128).

The “Pskov legend” clearly shows the influence of another legend - the “Varangian”, with its concept of the origin of the ancient Russian state from the northern Russian lands. Both of them received all-Russian recognition almost simultaneously, and precisely when in the 15th – 16th centuries. Kalita's heirs adopted the family nickname Rurikovich, which allowed them to look at the surrounding Russian principalities, including the Novgorod-Pskov lands, as their “fatherland and grandfather.” It was at this time that Olga was canonized (1547). Consequently, the final formulation of the “Pskov” version of her origin and other “facts” of her hagiographic biography occurred in the second half of the 15th – first third of the 16th century. But in fact, the historian does not have a single fact at his disposal confirming the existence of early Middle Ages strong ties between Northern Rus' and Southern Russia, which would not be of a legendary nature 7. Therefore, Igor’s search for a wife on the banks of the Velikaya River, and even “from ordinary people” 8, is nothing more than a pastoral fantasy of Moscow-Novgorod scribes of the 15th – 16th centuries. Young Igor, the legend says, was once hunting “in the Pskov region” and, wanting to cross to the other side of the Velikaya River, he called out to a boatman passing by. Having boarded the boat, the prince discovered that it was being driven by a girl of extraordinary beauty. Igor immediately tried to seduce her, but was stopped by the pious and reasonable speeches of his carrier. Ashamed, he abandoned his unclean thoughts, but later, when the time came for him to get married, he remembered Olga, “wonderful of girls,” and sent his relative, the prophetic Oleg, for her. It is easy to notice that the pagan Slavic woman here copies the ideal behavior of a pious maiden from a Russian tower of the 15th-16th centuries, brought up in the traditions of Domostroy. But in pagan society premarital sexual relations were not regarded as a “desecration” of a girl’s honor (cf., for example, with the message of the 11th century writer al-Bekri about the Slavic morals of that time: “And when a girl loves someone, she goes to him and satisfies her passion with him”) . In Russian folklore, a meeting at a crossing means a foreshadowing of a wedding (see: Afanasyev A.N. Myths, beliefs and superstitions of the Slavs. In 3 vols. M., 2002. T. I. P. 89).

7 Chronicle reports about the campaigns from north to south by Askold and Dir, and then Oleg, certainly belong to the realm of legends, being “echoes of later events of the time of Vladimir and Yaroslav, who conquered Kyiv from Novgorod” ( Lovmiansky X. Rus' and the Normans. M., 1985. P. 137). According to A.A. Shakhmatov, the oldest chronicle news about Oleg did not name his capital at all, from where he conquered Kyiv (see: Shakhmatov A.A. Research on the most ancient Russian chronicles. St. Petersburg, 1908. pp. 543-544, 612).
8 The idea of ​​marriage with a commoner was swept aside by members of the princely families. Rogneda, refusing Vladimir her hand, reproached the groom precisely because he was descended from his mother, the housekeeper: “I don’t want to take off the shoes of Robichich [the slave’s son]...” Taking off the groom’s shoes is an element of the ancient Russian wedding ceremony.

“The Tale of Bygone Years,” strictly speaking, does not give any reason to consider Olga a Pskovite. All Olga’s connections with Pskov (not with “Pleskov”!) are limited in the chronicle to an indication that in the time of Nestor the Pskovites kept a relic that supposedly belonged to her - a sleigh, which, as the chronicle text allows one to guess, they got during Olga’s detour to Novgorod-Pskov land. From the standpoint of modern historical knowledge, the inclusion of Olga’s name in the history of Pskov - no matter whether as its founder or a native - does not withstand any criticism, because archaeologists do not dare to date the formation of this city even to the beginning of the 11th century. Researchers are increasingly inclined to believe that in the 9th – 10th centuries. the tribal center of the Pskov Krivichi was not Pskov, but Izborsk ( Cm.: Sedov V.V. The beginning of cities in Rus' // Proceedings of the V International Congress of Slavic Archeology. 1-1. M., 1987 ). That's it weak point“Pskov legend” was once unmistakably pointed out by D. I. Ilovaisky. Reflecting on the chronicle “Pleskov”, he reasonably noted that “it is difficult to understand here our Pskov, which then not only did not play any political role, but hardly existed" ( Ilovaisky D.I. Probable origin of St. Princess Olga and New source about Prince Oleg // Ilovaisky D.I. Historical writings. Part 3. M., 1914. S. 441-448 ).

For a long time the right decision the question of Olga’s birthplace was difficult complete absence any sources that refuted the “Pskov legend”. But in 1888, Archimandrite Leonid (Kavelin) introduced into scientific use a previously unknown manuscript from the collection of A. S. Uvarov - the so-called Brief Chronicler of Vladimir (late 15th century). Then it became clear that in Kievan Rus there was a different, “Dopskov” version of the origin of the “foremother of the Russian princes” from Danube Bulgaria. This text read: “Oleg married Igor in Bolgareh, they gave the princess the name Olga for him, and be wise velmi” ( Leonid (Kavelin), archimandrite. Where was St. from? Grand Duchess Olga of Russia? // Russian antiquity. 1888. No. 7. P. 217 ).

Indeed, in the first half of the 10th century. there was only one city whose name could give the Russified form of “Pleskov” - the Bulgarian Pliska or Pliskova (in the area of ​​​​modern Shumen). The linguistic correspondence in this case is complete and undeniable. There is also a lot of historical evidence in favor of the identity of Pliska with the chronicle Pleskov. This ancient capital of the First Bulgarian Kingdom is repeatedly mentioned in sources of the first half of the 9th - 12th centuries. (inscription of Khan Omortag, works by Byzantine writers Leo Deacon, Anna Komnenos, Kedrin, Zonara). Pliska was a large and densely populated city, with a huge pagan temple with an area of ​​more than 2000 m2, in the second half of the 9th century. rebuilt into a majestic Christian temple. Burnt by the Hungarians in 893, Pliska became deserted for a time, and therefore the residence of the Bulgarian kings and archbishops was moved to Veliki Preslav. But the destroyed city in the first quarter of the 10th century. was revived, accepting prominent church figures and many representatives of the Bulgarian nobility into its walls, and then for a long time retained the significance of an outstanding cultural and spiritual center. Of course, this “Pleskov” was an incomparably more attractive brides’ fair than the God-forsaken settlement of the Krivichi on the deserted banks of the Velikaya River.

It is worth noting that different lists of the Tale of Bygone Years place the phrase about Olga’s arrival from Pleskov to Kyiv immediately after the message about the unsuccessful war of the Bulgarian Tsar Simeon with the Greeks and Hungarians. Both news thus refer to the same region - the Balkans.

Olga's Bulgarian origin, however, does not mean that she was an ethnic Bulgarian 9. The fact is that there is a message from the chronicler of 1606 from the Pogodinsky collection: “... marry Prince Igor Rurikovich in Pleskov, marrying Princess Olga, daughter of Tmutarkan, the Polovtsian prince.” In view of the obvious anachronism of the mention here of the Polovtsians, who appeared in the southern Russian steppes only in the middle of the 11th century, this damaged place can be restored as follows: “... marry Prince Igor Rurikovich in Pleskov, marrying Princess Olga, daughter of the Tmutarkan prince.”

9 Bulgarian historians, relying on the established identity of Pliska and Pleskov, proclaim Olga to be a native Bulgarian, the niece of Tsar Simeon (888-927) (see: Nestor, archimandrite. Did Prince Svetoslav Igorevich live in the home of the Bulgarian capital of Kiev? // Spiritual culture. 1964. No. 12. P. 12-16; It's him. Bulgarian Tsar Simeon and Kievan Rus // Spiritual culture. 1965. No. 7-8. pp. 45-53; Chilingirov S. Kakvo e gave Bulgarian language to other people. Sofia, 1941). A.L. Nikitin, one of the Russian supporters of the Bulgarian version, is not satisfied with the personality of Olga’s uncle. “Revision of the traditional chronology of the Tale of Bygone Years in relation to Oleg, Igor and Olga,” he writes, “makes doubtful the possibility of such a close relationship between the latter and Simeon...” ( Nikitin A.L. Foundations of Russian history. M., 2000. P. 210). But the very fact of Olga’s origin from the Bulgarian Pliska seems undeniable to him, which, in turn, is declared “unequivocal evidence of her relationship with the reigning house of the First Bulgarian Kingdom and directly with the then-living Tsar Peter Simeonovich (the son and heir of Tsar Simeon. - S. Ts.)..." (Right there. P. 218). In confirmation of this, the scientist refers to the honors that accompanied Olga’s two receptions in the palace of Constantine Porphyrogenitus: “The triple priskynesis (a bow in which one prostrates oneself on the floor), which is obligatory in such cases, was replaced for her with only a slight bow of the head, and then, sitting in the presence of the empress and the emperor, she talked with the latter “as much as she wished”" ( Right there. P. 217). The following chain of evidence is being built. Pyotr Simeonovich was married to Maria Irina, granddaughter of Emperor Roman I Lekapin (920-944); "in this case, Olga/Elga belonged to the emperor (Constantine Porphyrogenitus. - S. Ts.) in-law, which is why she was received in the inner chambers of the palace, where foreign ambassadors and foreigners in general were not allowed" ( Right there. P. 218). It is appropriate to note here that Olga was neither an ambassador nor a “foreigner in general,” but came to Constantinople as the head of a sovereign state, and therefore could rightfully count on special attention to herself. This means that the honors given to Olga were not due to her relationship with the emperor, nor to her family ties with the Bulgarian royal house, but were explained by her status as the Grand Russian Princess, “Archontissa of Russia.” So, the description of Olga’s receptions by Konstantin does not at all indicate that she was a blood Bulgarian from the family of rulers of the First Bulgarian Kingdom. By the way, if she had been a Bulgarian princess, she, of course, would have been baptized in infancy and would hardly have become the wife of a pagan Russian prince.

Olga really belonged to high nobility, princely family. In Igor's treaty with the Greeks, she bears the title of princess and her ambassador is named immediately after the ambassadors of Igor and Svyatoslav - a significant argument in favor of Olga's family nobility, especially if we remember that the treaties of Oleg and Svyatoslav do not mention their wives at all. Olga is called “Princess from Pleskov” in the Ermolin Chronicle (second half of the 15th century). From the Tale of Bygone Years it is known that after her wedding with Igor she received her own destiny - the city of Vyshgorod; in addition, she owned the village of Olzhichi. Subsequently, a third of the tribute collected in the “Village Land” was used for the needs of her court. Even during her husband’s life, Olga had “her own squad” at her disposal. Finally, Olga ruled Kiev during Svyatoslav’s minority and then during those years when the matured prince was looking for “honor” for himself in foreign lands. All this quite clearly indicates that she belongs to some powerful family.
But who is this “Tmutarkan prince”?

When assessing the testimony of the Pogodinsky collection, it should be taken into account that the ancient Russian Tmutorokan (on the Taman Peninsula) has a Danube twin - the city of Tutrakan, which still exists today (in the lower reaches of the Danube, not far from Silistra). The Old Russian form "Tmutarkan" (from the Pogodinsky collection) is clearly closer to the Bulgarian version - Tutrakan - than to Tmutorokan from the "Tale of Bygone Years". It is also extremely important that the appearance of “Prince Tmutarkan” in the text did not prevent the chronicler from the Pogodinsky collection from again mentioning “Pleskov” - we will not find a city with that name on the Taman Peninsula, and in Danube Bulgaria Tutrakan and Pliska are neighbors. It is worth noting that in the 12th – 14th centuries, part of the Polovtsian horde actually roamed in the “Tutrakan” region of the Northern Danube. But under the pen of a chronicler of the early 17th century. The Polovtsians, without a doubt, took the place of some other people, who in the first half of the 10th century. inhabited Tutrakan and its environs.

We have no direct evidence of the ethnicity of the Tutrakan princes. But here’s what’s interesting: Tutrakan lies in the area that medieval sources allow us to conditionally call Danube Russia. Here, on the Bulgarian Danube, there was a whole scattering of “Russian cities”, mentioned in the “List of Russian cities far and near” (XIV century): Vidychev grad (modern Vidin), Ternov (present Veliko Tarnovo, next to which the Rositsa River flows ), Kiliya (on the Kiliya branch of the Danube), Kavarna (50 km north of Varna), as well as “at the mouth of the Dniester above the Belgorod sea” (modern Belgorod-Dnestrovsky). Sixty kilometers from Tutrakan up the Danube there is still the city of Ruse/Rus, and closer to Black Sea coast- the city of Rositsa. Perhaps one of these “Russian” settlements was meant by Cardinal Caesar Baronius when he mentioned a certain “city of Russians”, in which the messengers of the Byzantine Emperor Constantine Monomakh caught up with the papal ambassadors returning to Rome in the summer of 1054 (communication between Constantinople and Rome was carried out by Danube) ( Cm.: Ramm B.Ya. Papacy and Rus' in the X-XV centuries. M., 1959. P. 58 ).

Finally, there is direct evidence from Olga’s ambassador named Iskusevi, who, of course, belonged to the princess’s inner circle, who in the treaty of 944 declared his (and, therefore, Olgina’s) belonging to the “Russian family.” One of the lists of the Pskov Chronicle (16th century) reports that Olga’s father was Russian, and her mother was “from the Varangian language” ( Macarius, Metropolitan. History of Christianity in Russia. St. Petersburg, 1897. T. I. P. 228 ), which also seems to indicate Olga's ethnic ties with Slavic Pomerania; perhaps Olga's mother was a Vendian princess.

Hence it is very likely that the princes of Tutrakan were “of Russian descent.”

Returning to the naming of Olga’s father “Polovtsian prince” (“daughter of Tmutarkan, prince of the Polovtsians”), I note that the mixing of the Rus with the Polovtsians can be considered a fairly characteristic phenomenon for late medieval sources. For example, in the Serbian translation of the 14th century. additions to the Byzantine chronograph Zonara we read: “The clans called Rus, Kumans [one of the names of the Polovtsians] exist, living in Euxine...” In the Mazurin chronicler there is a legend about five brothers - the ancestors of the peoples of Great Scythia: two of them were called Rus and Kuman . Thus, we have before us a stable tradition of “overlapping” the ethnonyms “Rus” and “Polovtsy” on top of each other, or their fundamental connection. Its emergence, apparently, is explained by the very widespread custom of medieval historiography to assign to “new” peoples who had recently settled in an “ancient” land the name of this land, which had been assigned to it much earlier. Thus, the Slavs, having penetrated into “Great Scythia,” became “Scythians,” and the Rus, who settled in the Crimea, became “Taurs,” “Tavro-Scythians,” etc. As we have seen, Tutrakan was located in an area that even in the 17th century, according to the conviction of ancient Russian scribes, “Bysha Rus'” (postscript to the “Tale of Russian Letters”). Therefore, the ethnonyms “Russian” and “Polovtsian” in this region could subsequently be synonymous.

The Tutrakan Rus, of course, experienced strong Bulgarian influence - political and cultural. The latter is evident, for example, from the fact that Konstantin Porphyrogenitus reproduces the name Olga from its Bulgarian version - Elga (Bulgarian Elga). It can be assumed that in her adolescence Olga was given to be raised at the court of the Bulgarian archbishop in Pliska/Pleskov, from where she was then “brought” to Kyiv as Igor’s bride.

In conclusion, let us draw attention to the fact that Olga’s son, Svyatoslav, in full consciousness of his right, continued to consider the Bulgarian Danube as “his” land: “I don’t want to live in Kiev, I want to live in Pereyaslavtsi in the Danube, as that is the middle [middle] of the earth my..." (about This phrase sounds especially absurd given the “Norman” interpretation of the origin of the ancient Russian state). It is obvious that for Svyatoslav the lower reaches of the Danube could be the “middle of his land” only due to the hereditary rights to this territory passed to him from Olga. In the story of Constantine Porphyrogenitus about the annual voyage of the Kyiv Rus to Constantinople, it is said, among other things, that, having passed the Danube Delta, they are no longer afraid of anyone - that is, as follows from the meaning of the phrase, not only the Pechenegs, but also the Bulgarians. The sources do not preserve any indication of imprisonment in the first half of the 10th century. union Russian-Bulgarian treaty, the presence of which they tried to explain this place in the work of Constantine ( Cm.: Litavrin G.G. Ancient Rus', Bulgaria and Byzantium in the 9th-10th centuries. // IX International Congress of Slavists. History, culture, ethnography and folklore of the Slavic peoples. M., 1983. S. 73-74 ). But Igor’s marriage to the Tutrakan princess, directly or indirectly confirmed by several pieces of evidence, perfectly clarifies the matter, comprehensively answering the question of why the ambassadors and warriors of the Kyiv prince felt at home in “Russian” (Danube) Bulgaria.

The most far-sighted historians have previously noted that “from the point of view of historical probability, the bringing of his wife to Igor from the Bulgarian city of Pliskova is more understandable than the appearance of Olga from Pskov, about which nothing more is known in the 10th century.”110. Indeed, Olga’s “Bulgarian-Russian” origin becomes completely clear in the light of the main direction of Russian expansion in the late 30s and early 40s. X century Strengthening the positions of the Kievan Rus in the Northern Black Sea region and searching for a wife for Igor in Pskov is a political absurdity. But mastering the mouth of the Dnieper and marrying a Bulgarian “Rusinka” are links in the same chain.

2 The first mentions of Olga in ancient Russian sources are found in Iakov Mnich and Metropolitan Hilarion, authors of the second third of the 11th century. In their very brief characteristics The holy princess still lacks many details that were later included in the Tale of Bygone Years and Olga’s Life.

She was the first woman to become the ruler of one of the largest states at that time - Kievan Rus. This woman's revenge was terrible, and her rule was harsh. The princess was perceived ambiguously. Some considered her wise, some considered her cruel and cunning, and some considered her a real saint. Princess Olga went down in history as the creator of the state culture of Kievan Rus, as the first ruler to be baptized, as the first Russian saint...

Princess Olga became famous after the tragic death of her husband

While still a very young girl, Olga became the wife of the Grand Duke of Kyiv, Igor. According to legend, their first meeting was quite unusual. One day, a young prince, who wanted to cross the river, called from the shore a man floating in a boat. He saw his companion only after they had sailed. To the prince’s surprise, a girl of incredible beauty was sitting in front of him. Succumbing to his feelings, Igor began to persuade her to commit vicious actions. Meanwhile, having understood his thoughts, the girl reminded the prince of the honor of a ruler, who should be a worthy example for his subjects. Ashamed by the words of the young maiden, Igor abandoned his intentions. Noting the girl’s intelligence and chastity, he parted with her, keeping her words and image in his memory. When the time came to choose a bride, not a single one of the Kyiv beauties came to his heart. Remembering the stranger with the boat, Igor sent his guardian, Oleg, after her. So Olga became Igor’s wife and a Russian princess.

However, the princess became famous only after the tragic death of her husband. Soon after the birth of his son Svyatoslav, Prince Igor was executed. He became the first ruler in Russian history to die at the hands of the people, outraged by the repeated collection of tribute. The heir to the throne was only three years old at that time, so virtually all power passed into the hands of Olga. She ruled Kievan Rus until Svyatoslav came of age, but even after that, in reality, the princess remained the ruler, since her son was absent most of the time on military campaigns

Having gained power, Olga mercilessly took revenge on the Drevlyans

The first thing she did was to mercilessly take revenge on the Drevlyans, who were responsible for the death of her husband. Pretending that she agreed to a new marriage with the prince of the Drevlyans, Olga dealt with their elders, and then subjugated the entire people. In her revenge, the princess used any methods. Luring the Drevlyans to the place she needed, on her orders, the Kievans buried them alive, burned them, and bloodthirstyly won the battle. And only after Olga finished her reprisal, she began to govern Kievan Rus.

Princess Olga is the first Russian woman to officially convert to Christianity

Princess Olga directed her main forces to domestic policy which she tried to implement through diplomatic methods. Traveling around the Russian lands, she suppressed the revolts of small local princes and carried out a number of important reforms. The most important of them was administrative and tax reform. In other words, she established centers of trade and exchange in which taxes were collected in an orderly manner. The financial system became a strong support of princely power in lands far from Kyiv. Thanks to Olga's reign, the defensive power of Rus' increased significantly. Strong walls grew around the cities, and the first state borders of Russia were established - in the west, with Poland.

The princess strengthened international ties with Germany and Byzantium, and relations with Greece gave Olga a new perspective on the Christian faith. In 954, the princess, for the purpose of a religious pilgrimage and diplomatic mission, went to Constantinople, where she was received with honor by Emperor Constantine VII Porphyrogenitus.

Before deciding to be baptized, the princess spent two years learning the basics Christian faith. While attending services, she was amazed at the grandeur of the temples and the shrines collected in them. Princess Olga, who received the name Elena at baptism, became the first woman to officially convert to Christianity in pagan Rus'. Upon her return, she ordered temples to be built in graveyards. During her reign, the Grand Duchess erected the churches of St. Nicholas and St. Sophia in Kyiv, and the Annunciation of the Virgin Mary in Vitebsk. By her decree, the city of Pskov was built, where the Holy Church was erected Life-Giving Trinity. According to legend, the location of the future temple was indicated to her by rays descending from the sky.

The baptism of Princess Olga did not lead to the establishment of Christianity in Rus'

The princess tried to introduce her son to Christianity. Despite the fact that many nobles had already accepted the new faith, Svyatoslav remained faithful to paganism. The baptism of Princess Olga did not lead to the establishment of Christianity in Rus'. But her grandson, the future Prince Vladimir, continued the mission of his beloved grandmother. It was he who became the baptist of Rus' and founded the Church of the Assumption Holy Mother of God in Kyiv, where he transferred the relics of the saints and Olga. Under his reign, the princess began to be revered as a saint. And already in 1547 she was officially canonized as a saint, equal to the apostles. It is worth noting that only five women received this honor. Christian history- Mary Magdalene, First Martyr Thekla, Martyr Apphia, Queen Helen Equal to the Apostles and Nina, the Enlightener of Georgia. Today, Holy Princess Olga is revered as the patroness of widows and newly converted Christians.

Princess Olga, baptized Elena. Born approx. 920 - died July 11, 969. Princess who reigned Old Russian state from 945 to 960 after the death of her husband, Prince of Kyiv Igor Rurikovich. The first of the rulers of Rus' accepted Christianity even before the baptism of Rus'. Holy Equal-to-the-Apostles of the Russian Orthodox Church.

Princess Olga was born ca. 920

The chronicles do not report Olga's year of birth, but the later Degree Book reports that she died at the age of about 80, which places her date of birth at the end of the 9th century. The approximate date of her birth is reported by the late “Arkhangelsk Chronicler”, who reports that Olga was 10 years old at the time of her marriage. Based on this, many scientists (M. Karamzin, L. Morozova, L. Voitovich) calculated her date of birth - 893.

The life of the princess states that her age at the time of death was 75 years. Thus Olga was born in 894. True, this date is called into question by the date of birth of Olga’s eldest son, Svyatoslav (around 938-943), since Olga should have been 45-50 years old at the time of her son’s birth, which seems incredible.

Considering the fact that Svyatoslav Igorevich was Olga’s eldest son, Boris Rybakov, taking 942 as the prince’s date of birth, considered the year 927-928 to be the latest point of Olga’s birth. A similar opinion (925-928) was shared by Andrei Bogdanov in his book “Princess Olga. Holy warrior."

Alexey Karpov in his monograph “Princess Olga” makes Olga older, claiming that the princess was born around 920. Consequently, the date around 925 seems more correct than 890, since Olga herself in the chronicles for 946-955 appears young and energetic, and gives birth to her eldest son around 940.

According to the earliest ancient Russian chronicle, “The Tale of Bygone Years,” Olga was from Pskov (Old Russian: Pleskov, Plskov). Life of a saint Grand Duchess Olga clarifies that she was born in the village of Vybuty, Pskov land, 12 km from Pskov up the Velikaya River. The names of Olga’s parents have not been preserved; according to the Life, they were of humble birth. According to scientists, Varangian origin is confirmed by her name, which has a correspondence in Old Norse as Helga. The presence of presumably Scandinavians in those places is noted nearby archaeological finds, possibly dating from the first half of the 10th century. The ancient Czech name is also known Olha.

The typographical chronicle (end of the 15th century) and the later Piskarevsky chronicler convey a rumor that Olga was the daughter of the Prophetic Oleg, who began to rule Russia as the guardian of the young Igor, the son of Rurik: “Nitsyi say, ‘Yolga’s daughter is Yolga’.” Oleg married Igor and Olga.

The so-called Joachim Chronicle, the reliability of which is questioned by historians, reports Olga’s noble Slavic origins: “When Igor matured, Oleg married him, gave him a wife from Izborsk, the Gostomyslov family, who was called Beautiful, and Oleg renamed her and named her Olga. Igor later had other wives, but because of her wisdom he honored Olga more than others.”.

If you believe this source, it turns out that the princess renamed herself from Prekrasa to Olga, taking a new name in honor of Prince Oleg (Olga - female version this name).

Bulgarian historians also put forward a version about the Bulgarian roots of Princess Olga, relying mainly on the message of the “New Vladimir Chronicler”: “Igor got married [Ѻlg] in Bulgaria, and princess Ylga sings for him”. And translating the chronicle name Pleskov not as Pskov, but as Pliska - Bulgarian capital of that time. The names of both cities actually coincide in the Old Slavic transcription of some texts, which served as the basis for the author of the “New Vladimir Chronicler” to translate the message of the “Tale of Bygone Years” about Olga from Pskov as Olga from the Bulgarians, since the spelling Pleskov to designate Pskov has long gone out of use .

Statements about the origin of Olga from the annalistic Carpathian Plesnesk, a huge settlement (VII-VIII centuries - 10-12 hectares, before the 10th century - 160 hectares, before the 13th century - 300 hectares) with Scandinavian and West Slavic materials are based on local legends.

Marriage to Igor

According to the Tale of Bygone Years, the Prophetic Oleg married Igor Rurikovich, who began to rule independently in 912, to Olga in 903, that is, when she was already 12 years old. This date is questioned, since, according to the Ipatiev list of the same “Tale,” their son Svyatoslav was born only in 942.

Perhaps to resolve this contradiction, the later Ustyug Chronicle and the Novgorod Chronicle, according to the list of P. P. Dubrovsky, report Olga’s age of ten at the time of the wedding. This message contradicts the legend set out in the Degree Book (second half of the 16th century), about a chance meeting with Igor at a crossing near Pskov. The prince hunted in those places. While crossing the river by boat, he noticed that the carrier was a young girl dressed in men's clothing. Igor immediately “flared with desire” and began to pester her, but received a worthy rebuke in response: “Why do you embarrass me, prince, with immodest words? I may be young and humble, and alone here, but know: it is better for me to throw myself into the river than to endure reproach.” Igor remembered about the chance acquaintance when the time came to look for a bride, and sent Oleg for the girl he loved, not wanting any other wife.

The Novgorod First Chronicle of the younger edition, which contains in the most unchanged form information from the Initial Code of the 11th century, leaves the message about Igor’s marriage to Olga undated, that is, the earliest Old Russian chroniclers had no information about the date of the wedding. It is likely that the year 903 in the PVL text arose at a later time, when the monk Nestor tried to give the initial ancient Russian history in chronological order. After the wedding, Olga’s name is mentioned again only 40 years later, in the Russian-Byzantine treaty of 944.

According to the chronicle, in 945, Prince Igor died at the hands of the Drevlyans after repeatedly collecting tribute from them. The heir to the throne, Svyatoslav, was only three years old at that time, so Olga became the de facto ruler of Rus' in 945. Igor's squad obeyed her, recognizing Olga as the representative of the legitimate heir to the throne. The decisive course of action of the princess in relation to the Drevlyans could also sway the warriors in her favor.

After the murder of Igor, the Drevlyans sent matchmakers to his widow Olga to invite her to marry their prince Mal. The princess successively dealt with the elders of the Drevlyans, and then brought their people into submission. The Old Russian chronicler describes in detail Olga’s revenge for the death of her husband:

First revenge:

The matchmakers, 20 Drevlyans, arrived in a boat, which the Kievans carried and threw into a deep hole in the courtyard of Olga's tower. The matchmaker-ambassadors were buried alive along with the boat.

“And, bending towards the pit, Olga asked them: “Is honor good for you?” They answered: “Igor’s death is worse for us.” And she ordered them to be buried alive; and they fell asleep,” says the chronicler.

Second revenge:

Olga asked, out of respect, to send her new ambassadors from best husbands, which the Drevlyans willingly did. An embassy of noble Drevlyans was burned in a bathhouse while they were washing themselves in preparation for a meeting with the princess.

Third revenge:

The princess and a small retinue came to the lands of the Drevlyans to celebrate a funeral feast at her husband’s grave, according to custom. Having drunk the Drevlyans during the funeral feast, Olga ordered them to be chopped down. The chronicle reports five thousand Drevlyans killed.

Fourth revenge:

In 946, Olga went with an army on a campaign against the Drevlyans. According to the First Novgorod Chronicle, the Kiev squad defeated the Drevlyans in battle. Olga walked through the Drevlyansky land, established tributes and taxes, and then returned to Kyiv. In the Tale of Bygone Years (PVL), the chronicler made an insert into the text of the Initial Code about the siege of the Drevlyan capital Iskorosten. According to the PVL, after an unsuccessful siege during the summer, Olga burned the city with the help of birds, to whose feet she ordered lit tow with sulfur to be tied. Some of the defenders of Iskorosten were killed, the rest submitted. A similar legend about the burning of the city with the help of birds is also told by Saxo Grammaticus (12th century) in his compilation of oral Danish legends about the exploits of the Vikings and the skald Snorri Sturluson.

After the reprisal against the Drevlyans, Olga began to rule Russia until Svyatoslav came of age, but even after that she remained the de facto ruler, since her son spent most of his time on military campaigns and did not pay attention to governing the state.

Olga's reign

Having conquered the Drevlyans, Olga in 947 went to the Novgorod and Pskov lands, assigning lessons (tribute) there, after which she returned to her son Svyatoslav in Kyiv.

Olga established a system of “cemeteries” - centers of trade and exchange, in which taxes were collected in a more orderly manner; Then they began to build churches in graveyards. Olga's journey to the Novgorod land was questioned by Archimandrite Leonid (Kavelin), A. Shakhmatov (in particular, he pointed out the confusion of the Drevlyansky land with the Derevskaya Pyatina), M. Grushevsky, D. Likhachev. The attempts of Novgorod chroniclers to attract unusual events to the Novgorod land were also noted by V. Tatishchev. The chronicle's evidence of Olga's sleigh, allegedly kept in Pleskov (Pskov) after Olga's trip to the Novgorod land, is also critically assessed.

Princess Olga laid the foundation for stone urban planning in Rus' (the first stone buildings of Kyiv - the city palace and Olga's country tower), and paid attention to the improvement of the lands subject to Kyiv - Novgorod, Pskov, located along the Desna River, etc.

In 945, Olga established the size of the “polyudya” - taxes in favor of Kyiv, the timing and frequency of their payment - “rents” and “charters”. The lands subject to Kyiv were divided into administrative units, in each of which a princely administrator, a tiun, was appointed.

Constantine Porphyrogenitus, in his essay “On the Administration of the Empire,” written in 949, mentions that “the monoxyls coming from external Russia to Constantinople are some of the Nemogard, in which Sfendoslav, the son of Ingor, the archon of Russia, sat.” From this short message it follows that by 949 Igor held power in Kyiv, or, which seems unlikely, Olga left her son to represent power in the northern part of her state. It is also possible that Constantine had information from unreliable or outdated sources.

Olga’s next act, noted in the PVL, is her baptism in 955 in Constantinople. Upon returning to Kyiv, Olga, who took the name Elena in baptism, tried to introduce Svyatoslav to Christianity, but “he did not even think of listening to this. But if someone was going to be baptized, he did not forbid it, but only mocked him.” Moreover, Svyatoslav was angry with his mother for her persuasion, fearing to lose the respect of the squad.

In 957, Olga paid an official visit to Constantinople with a large embassy, ​​known from the description of court ceremonies by Emperor Constantine Porphyrogenitus in his essay “On Ceremonies.” The Emperor calls Olga the ruler (archontissa) of Rus', the name of Svyatoslav (in the list of retinue “Svyatoslav’s people” are indicated) is mentioned without a title. Apparently, the visit to Byzantium did not bring desired results, since PVL reports Olga’s cold attitude towards the Byzantine ambassadors in Kyiv shortly after the visit. On the other hand, Theophanes' Successor, in his story about the reconquest of Crete from the Arabs under Emperor Roman II (959-963), mentioned the Rus as part of the Byzantine army.

It is not known exactly when Svyatoslav began to rule independently. PVL reports his first military campaign in 964. The Western European chronicle of the Successor of Reginon reports under 959: “They came to the king (Otto I the Great), as it later turned out to be a lie, the ambassadors of Helena, Queen of Rugov, who was baptized in Constantinople under the Emperor of Constantinople Romanus, and asked to consecrate a bishop and priests for this people.”.

Thus, in 959 Olga, baptized Elena, was officially considered the ruler of Rus'. The remains of a 10th century rotunda, discovered by archaeologists within the so-called “city of Kiya,” are considered material evidence of the presence of Adalbert’s mission in Kyiv.

The convinced pagan Svyatoslav Igorevich turned 18 years old in 960, and the mission sent by Otto I to Kyiv failed, as the Continuer of Reginon reports: “962 year. This year Adalbert returned back, having been appointed bishop of Rugam, because he did not succeed in anything for which he was sent, and saw his efforts in vain; on the way back, some of his companions were killed, but he himself barely escaped with great difficulty.”.

The date of the beginning of Svyatoslav’s independent reign is quite arbitrary; Russian chronicles consider him to be the successor to the throne immediately after the murder of his father Igor by the Drevlyans. Svyatoslav was constantly on military campaigns against the neighbors of Rus', entrusting the management of the state to his mother. When the Pechenegs first raided the Russian lands in 968, Olga and Svyatoslav’s children locked themselves in Kyiv.

Having returned from a campaign against Bulgaria, Svyatoslav lifted the siege, but did not want to stay in Kyiv for long. When on next year he was about to go back to Pereyaslavets, Olga held him back: “You see, I’m sick; where do you want to go from me? - because she was already sick. And she said: “When you bury me, go wherever you want.”.

Three days later, Olga died, and her son, and her grandchildren, and all the people cried for her with great tears, and they carried her and buried her in the chosen place, Olga bequeathed not to perform funeral feasts for her, since she had a priest with her - he and buried blessed Olga.

The monk Jacob, in the 11th century work “Memory and Praise to the Russian Prince Volodymer,” reports the exact date of Olga’s death: July 11, 969.

Olga's baptism

Princess Olga became the first ruler of Rus' to be baptized, although both the squad and the Russian people under her were pagan. Olga’s son, the Grand Duke of Kiev Svyatoslav Igorevich, also lived in paganism.

The date and circumstances of the baptism remain unclear. According to the PVL, this happened in 955 in Constantinople, Olga was personally baptized by Emperor Constantine VII Porphyrogenitus with the Patriarch (Theophylact): “And she was given the name Elena in baptism, just like the ancient queen-mother of Emperor Constantine I.”.

PVL and the Life decorate the circumstances of the baptism with the story of how the wise Olga outwitted the Byzantine king. He, marveling at her intelligence and beauty, wanted to take Olga as his wife, but the princess rejected the claims, noting that it was not appropriate for Christians to marry pagans. It was then that the king and the patriarch baptized her. When the tsar again began to harass the princess, she pointed out that she was now the tsar’s goddaughter. Then he richly presented her and sent her home.

From Byzantine sources only one visit of Olga to Constantinople is known. Konstantin Porphyrogenitus described it in detail in his essay “On Ceremonies”, without indicating the year of the event. But he indicated the dates official receptions: Wednesday, September 9 (on the occasion of Olga’s arrival) and Sunday, October 18. This combination corresponds to 957 and 946 years. Olga's long stay in Constantinople is noteworthy. When describing the technique, the name is basileus (Konstantin Porphyrogenitus himself) and Roman - basileus Porphyrogenitus. It is known that Roman II the Younger, the son of Constantine, became his father's formal co-ruler in 945. The mention at the reception of Roman's children testifies in favor of 957, which is considered the generally accepted date for Olga's visit and her baptism.

However, Konstantin never mentioned Olga’s baptism, nor the purpose of her visit. A certain priest Gregory was named in the princess’s retinue, on the basis of which some historians (in particular, Academician Boris Alexandrovich Rybakov) suggest that Olga visited Constantinople already baptized. In this case, the question arises why Konstantin calls the princess her pagan name, and not Elena, as the Continuer of Reginon did. Another, later Byzantine source (11th century) reports baptism precisely in the 950s: “And the wife of the Russian archon, who once set sail against the Romans, named Elga, when her husband died, arrived in Constantinople. Baptized and openly making a choice in favor of the true faith, she, having received great honor for this choice, returned home.”.

The successor of Reginon, quoted above, also speaks about baptism in Constantinople, and the mention of the name of Emperor Romanus testifies in favor of baptism in 957. The testimony of the Continuer of Reginon can be considered reliable, since, as historians believe, Bishop Adalbert of Magdeburg, who led the unsuccessful mission to Kyiv, wrote under this name (961) and had first-hand information.

According to most sources, Princess Olga was baptized in Constantinople in the fall of 957, and she was probably baptized by Romanos II, son and co-ruler of Emperor Constantine VII, and Patriarch Polyeuctus. Olga made the decision to accept the faith in advance, although the chronicle legend presents this decision as spontaneous. Nothing is known about those people who spread Christianity in Rus'. Perhaps these were Bulgarian Slavs (Bulgaria was baptized in 865), since the influence of Bulgarian vocabulary can be traced in the early ancient Russian chronicle texts. The penetration of Christianity into Kievan Rus is evidenced by the mention of the cathedral church of Elijah the Prophet in Kyiv in the Russian-Byzantine treaty (944).

Olga was buried in the ground (969) Christian rite. Her grandson, Prince Vladimir I Svyatoslavich, transferred (1007) the relics of saints, including Olga, to the Church of the Holy Mother of God in Kyiv, which he founded. According to the Life and the monk Jacob, the body of the blessed princess was preserved from decay. Her “shining like the sun” body could be observed through a window in the stone coffin, which was opened slightly for any true believer Christian, and many found healing there. All the others saw only the coffin.

Most likely, during the reign of Yaropolk (972-978), Princess Olga began to be revered as a saint. This is evidenced by the transfer of her relics to the church and the description of miracles given by the monk Jacob in the 11th century. Since that time, the day of remembrance of Saint Olga (Elena) began to be celebrated on July 11, at least in the Tithe Church itself. However, official canonization (churchwide glorification) apparently occurred later - until the middle of the 13th century. Her name early becomes baptismal, in particular among the Czechs.

In 1547, Olga was canonized as Saint Equal to the Apostles. Only five other holy women in Christian history have received such an honor (Mary Magdalene, First Martyr Thekla, Martyr Apphia, Queen Helen Equal to the Apostles and Nina, the enlightener of Georgia).

The memory of Equal-to-the-Apostles Olga is celebrated Orthodox churches Russian tradition on July 11th Julian calendar; Catholic and others Western churches- July 24, Gregorian.

She is revered as the patroness of widows and new Christians.

Princess Olga (documentary film)

Memory of Olga

In Pskov there is the Olginskaya embankment, the Olginsky bridge, the Olginsky chapel, as well as two monuments to the princess.

From the time of Olga until 1944, there was a churchyard and the village of Olgin Krest on the Narva River.

Monuments to Princess Olga were erected in Kyiv, Pskov and the city of Korosten. The figure of Princess Olga is present on the monument “Millennium of Russia” in Veliky Novgorod.

Olga Bay in the Sea of ​​Japan is named in honor of Princess Olga.

The urban-type settlement Olga, Primorsky Territory, is named in honor of Princess Olga.

Olginskaya street in Kyiv.

Princess Olga Street in Lviv.

In Vitebsk, in the city center at the Holy Spiritual Convent, there is the St. Olga Church.

In St. Peter's Basilica in the Vatican, to the right of the altar in the northern (Russian) transept, there is a portrait image of Princess Olga.

St. Olginsky Cathedral in Kyiv.

Orders:

Saint Insignia Equal-to-the-Apostles Princess Olga - established by Emperor Nicholas II in 1915;
"Order of Princess Olga" - state award Ukraine since 1997;
The Order of the Holy Equal-to-the-Apostles Princess Olga (ROC) is an award of the Russian Orthodox Church.

Olga's image in art

In fiction:

Antonov A.I. Princess Olga;
Boris Vasiliev. "Olga, Queen of the Rus";
Victor Gretskov. "Princess Olga - Bulgarian Princess";
Mikhail Kazovsky. "The Empress's Daughter";
Alexey Karpov. “Princess Olga” (ZhZL series);
Svetlana Kaidash-Lakshina (novel). "Princess Olga";
Alekseev S. T. I know God!;
Nikolay Gumilyov. "Olga" (poem);
Simone Vilar. "Svetorada" (trilogy);
Simone Vilar. "The Witch" (4 books);
Elizaveta Dvoretskaya “Olga, the Forest Princess”;
Oleg Panus “Shields on the Gates”;
Oleg Panus “United by Power.”

In cinema:

“The Legend of Princess Olga” (1983; USSR) directed by Yuri Ilyenko, in the role of Olga Lyudmila Efimenko;
"The Saga of the Ancient Bulgars. The Legend of Olga the Saint" (2005; Russia) directed by Bulat Mansurov, in the role of Olga.;
"The Saga of the Ancient Bulgars. Vladimir's Ladder Red Sun", Russia, 2005. In the role of Olga, Elina Bystritskaya.

In cartoons:

Prince Vladimir (2006; Russia) directed by Yuri Kulakov, voiced by Olga.

Ballet:

“Olga”, music by Evgeny Stankovych, 1981. It was performed at the Kiev Opera and Ballet Theater from 1981 to 1988, and in 2010 it was staged at the Dnepropetrovsk Academic Opera and Ballet Theater.

Ruler Princess Olga, Vasily Petrovich Vereshchagin

• Years of life: circa 890 – July 11, 969
• Father and mother: unknown, presumably not of noble origin.
• Spouse: .
• Children: .

Princess Olga (≈890 – July 11, 969) – ruler of Kievan Rus. Ruled after the death of her husband from 945 to 966. Olga was the first of the Russian rulers to convert to Christianity. At baptism she was named Elena.

Unfortunately, Olga’s origins are unknown for certain. Historians still have not come to a consensus on this matter. According to the Tale of Bygone Years, she was of ignoble origin - a peasant from Pskov.

According to the opinion of the Piskarevsky chronicler and the typographic chronicle (XV century), Olga was the daughter of the Prophetic Oleg. He ruled Kievan Rus and was Igor’s guardian, and then he married Igor and Olga.

The Normanists believed that Olga was of Varangian origin. In accordance with the Joachim Chronicle, Olga is of noble origin from the Gostomyslov family.

Historians from Bulgaria believe that Olga has Bulgarian roots. There are other theories.

There is also a legend about the acquaintance of Igor and Olga. The young prince went hunting in the Pskov region. There he wanted to cross the river. Igor saw a boat in which Olga, dressed in men's clothing, was sailing; he asked the girl to take him to the other side. Igor began to pester Olga, but was refused in response.

When Igor decided to get married, the most beautiful girls came to Kyiv. But the prince did not like any of them. Then he remembered Olga, his casual acquaintance. Igor sent Prophetic Oleg for her. And Olga became the wife of Prince Igor.

Olga owned Vyshgorod, Olzhichi, the village of Budutino, etc. In addition, she had her own squad, her own ambassador. Olga, while her husband was away on campaigns, was involved in domestic politics.

The princess gave her husband a son, Svyatoslav.

In 945, the Drevlyans killed Igor. Svyatoslav was only three years old, so Princess Olga became the ruler of Kievan Rus.

Olga's revenge for the death of her husband

First revenge. The Drevlyans were afraid of Olga's revenge, so they sent Prince Mal to woo her. He and 20 Drevlyans sailed on a boat. Olga agreed to their proposal. Then she ordered to dig a large hole into which they threw the Drevlyan boat, then the matchmakers were sent there too. Olga ordered them to be buried alive.

Second revenge. Olga sent a messenger demanding that he send her the best people from the Drevlyans, so that she could “marry with great honor” for their prince. The Drevlyans obeyed and sent her the best husbands. Olga ordered the bathhouse to be lit for them, and while the Drevlyans were washing, all the doors were locked and the bathhouse was set on fire.

Third revenge. Olga went to the Drevlyans to arrange a funeral feast for her late husband. She came, cried at her husband’s grave, and then had a feast. After getting the Drevlyans drunk, Olga ordered their heads to be cut off. According to data, about five thousand Drevlyans died that day.

Fourth revenge. In 946, Olga decided to capture Iskorosten, the capital of the Drevlyans. The siege dragged on, and the princess decided to use a trick. She sent envoys to the city to make peace. The Drevlyans had to pay a tribute of three doves and sparrows. Of course, the Drevlyans were pleased with this news and sent tribute. At night, Olga ordered tinder to be tied to the birds and released. The birds flew to their nests, located in Iskorosten. A fire started in the city. Residents fled the city, and Olga’s squad was already waiting for them there. So the princess captured the city. Some of the Drevlyans were killed, some became slaves, and Olga ordered them to pay a large tribute.

Domestic policy of Princess Olga

Olga was the official ruler until Svyatoslav came of age. Although even after that she was the actual ruler, because her son was constantly on military campaigns.

Olga established tribute on the land during her reign. The princess established a system of "cemeteries". Cemeteries are places where tribute is collected. Olga also established “polyudya” (taxes to Kyiv) and “tributes, charters.” All lands were divided into parts, and a tiun (princely administrator) was appointed at the head of each. There was a centralization of power and a weakening of the power of the tribes.

Under Olga, the first stone buildings were built - Olga's tower and the city palace. The princess was also involved in the improvement of Pskov, Novgorod and other lands belonging to Kyiv. Also during her reign, the churches of the Annunciation of the Virgin Mary, St. Nicholas and St. Sophia, the Holy Life-Giving Trinity, were erected.

Foreign policy of Princess Olga

There were no major campaigns under Olga. The princess decided to raise the prestige of Kievan Rus in the world. But she did not conquer him by force, but decided to act diplomatically.

Olga's baptism

Olga was the first ruler to convert to Orthodoxy. In 955, the princess was baptized in Byzantium, and the Emperor of Byzantium became her godfather. But under Olga, Christianity did not take root in Rus'.

Olga tried to introduce Svyatoslav to Christianity. But he refused, because... I was afraid of losing the respect of my squad.

On July 11, 969, Olga died. The place of her burial is unknown. During the reign of Vladimir in 1547, she was canonized and her relics were transferred to the Tithe Church.

Olga is revered as the patroness of Christian converts and widows.