| Novgorod First Chronicle | |
|---|---|
 First sheet of the Synod Scroll, dated to the 13th/14th century. | |
| Original title | Russian:Новгородская первая летопись,romanized: Novgorodskaya pervaya letopisʹ |
| Also known as | NPL |
| Language | Old East Slavic |
| Manuscript(s) |
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TheNovgorod First Chronicle (Russian:Новгоро́дская пе́рвая ле́топись,romanized:Novgoródskaya pérvaya létopisʹ,IPA:[nəvɡɐˈrot͡skəjəˈpʲervəjəˈlʲetəpʲɪsʲ],[1] commonly abbreviated asNPL[1]), also known by its 1914 English edition titleThe Chronicle of Novgorod, 1016–1471,[2] is the oldest extantRus' chronicle of theNovgorod Republic. Written inOld East Slavic, it reflects a literary tradition aboutKievan Rus' which differs from thePrimary Chronicle.
The earliest extant copy of the NPL is the so-called Synod Scroll (Sinodálʹnyy),[3] dated to the second half of the 13th century.First printed in 1841, it is currently preserved in theState Historical Museum. It is the earliest known manuscript of a major Old East Slavic chronicle, predating theLaurentian Codex of thePrimary Chronicle by almost a century.[4] In the 14th century, the Synod Scroll was continued by the monks of theYuriev Monastery inNovgorod.[5] Other important copies of theNovgorod First Chronicle include the Academic Scroll (Akademícheskiy) and Commission Scroll (Komissiónnyy)[3]), both dating to the 1440s,[4] and the Tolstoi (Tolstóvoi) copy. This "Younger Redaction"[a] contains entries from the year 854 up to 1447.[1]
The beginning of the Synod Scroll or "Older Edition" of theNovgorod First Chronicle is missing.[7] The surviving text starts in the middle of a sentence in the year 1016, during theKievan succession crisis betweenYaroslav andSviatopolk.[8] The lost contents of the Synod Scroll before the year 1016 are unknown, and can only be speculated about.[7] Soviet researcher Oleg Viktorovich (1987) asserted that later editions of the chronicle reflect a lostPrimary Kievan Code (Russian:Нача́льный Ки́евский свод) of the late 11th century, which contained information not present in the laterPrimary Chronicle (PVL).[9] But in her doctoral dissertation,The Chronicle and the Chronograph (2015), Ukrainian historianTetyana Vilkul demonstrated that theNovgorod First Chronicle in the Younger Redaction (Younger NPL) has been contaminated by thePVL, so that thePVL text must necessarily be older, and theYounger NPL text reflected the 14th- or 15th-century chronographs and could not be an archetype for thePVL text.[10]
The Synod Scroll was written in several stages by different hands. The oldest parts have been palaeographically dated to the second half of the 13th century. Later passages such asthe entry on theBattle of Lake Peipus (1242) have been dated to the middle of the 14th century.[11]
The Archaeographic Commission (Komissiónnyy) copy of theNovgorod First Chronicle, which stems from the mid-15th century, contains at the beginning two genealogies and a chronologicalregnal list of Rus' princes; all three of them begin with "Rurik".[12] This is in sharp contrast with theHypatian Codex (compiledc. 1425), wherein the list ofknyazi ("princes") ofKiev starts with "Dir and Askold", followed by "Oleg", and then "Igor", and does not mention "Rurik" at all.[12] Similarly, the chronology at the start of theLaurentian Codex (compiled 1377) makes no mention of "Rurik", but starts the regnal list of Rus' princes from the year in which Oleg took up residence in Kiev.[b]
The narrative part of the NPL starts from the legendary origins of Rus' and its last records refer to mid-15th century events. It describes the accession to the throne of the princes of Novgorod, the elections of major officials such astysyatsky andposadnik, building of churches and monasteries, epidemics and military campaigns.[4]
The Academic (Akademícheskiy) copy of the NPL dates from the mid-15th century, came into the possession ofVasily Tatishchev, and was acquired in 1737 by theLibrary of the Russian Academy of Sciences,Saint Petersburg, where it is currently being preserved with registration number "17.8.36".[14]
The chronicle is notable for its focus on local events, lack of stylistic embellishments and the use of local dialect.[15]
TheNovgord First Chronicle (NPL), just like thePrimary Chronicle (PVL) and theKievan Chronicle, follows a formulaic practice in which the reign of any given prince islegitimised by pointing out that he "sat on the throne of his father" and often "his grandfather" before that, or occasionally "his brother" or "his uncle".[16] The reason for that is that if a man's father (or other close male relative) did not sit on that same throne, that man wasizgoi, ineligible to rule.[17]
The chronicle describes the actions of theVolkhvs (Magi) who became the leaders of rebellions in 1024 and 1071. Historian Igor Froyanov analysed a scene from the Novgorod First Chronicle in which the Magi talk about the creation of man. According to legend, under the year 1071, two Magi appeared in Novgorod and began to sow turmoil, claiming that soon theDnieper will flow backwards and the land will move from place to place.[18]
Yan Vyshatich asked: "how do you think man came to be?" The Magi answered: "God bathed in the bath and sweated, wiped himself with a rag and threw it from heaven to the earth; and the devil created man, and God put his soul into him. Therefore, when a person dies, the body goes to the earth, and the soul goes to God"
— Novgorod Chronicle[19]
Froyanov was the first to draw attention to the similarity of the text with theMordovian-Finn legend about the creation of man by God (Cham-Pas) and the devil (Shaitana). In the retelling ofMelnikov-Pechersky, this legend sounds like this:
Shaitan modeled the body of a man from clay, sand and earth; he came out with a pig, then a dog, then reptiles. Shaitan wanted to make a man in the image and likeness of Cham-Pas. Then Shaitan called a mouse-bird and ordered it to build a nest in one end of the towel with which Cham-Pas wipes himself when he goes to the bath, and to breed children there: one end will become heavier and the towel with a carnation from the uneven weight will fall to the ground. Shaitan picked up the fallen towel and wiped his cast with it, and the man received the image and likeness of God. After that, Shaitan began to revive a person, but he could not put a living soul into him. The soul was breathed into the man by Cham-Pas. There was a long dispute between Shaitan and Cham-Pas: who should a person belong to? Finally, when Cham-pas got tired of arguing, he offered to divide the person, after the death of a person, the soul should go to heaven to Cham-pas, who blew it, and the body rots, decomposes and goes to Shaitan.
The similarity of the legend with the words of the Magi under the year 1071 (presumably they were of Finnic origin) indicates that the worldview of the Magi of that period was no longerpagan, but was a symbiosis of Christianity with folk beliefs.[21]
The text of theNovgorod First Chronicle was repeatedly used in other Novgorod chronicles. It became one of the main sources of the so-calledNovgorodsko-Sofiysky Svod, which in turn served as the protograph of theNovgorod Fourth Chronicle andSofia First Chronicle. The Novgorodsko-Sofiysky Svod was included in the all-Rus' chronicle of the 15th-16th centuries. Independently it was reflected in the Tver chronicle.[22]
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