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300 ANDRZEJ POPPElegend may originally have been Greek in language but surely was Khersonianin spirit; it was formed in the second half of the eleventh century,under the influence of still lively contacts with the Crimea, promoted by theKiev Monastery of the Caves. 34 These contacts originated during the timeof the conversion, when some members of the Kherson clergy were forcedto go north and take part in the conversion of Rus'. Also the spoils ofwar—holy relics, church items, and icons—were sent north, because theywere urgently needed for new churches in Kiev and in other Rus' cities. 35The chronicler, following Ilarion, attempted to present the conversion asa significant religious occurrence. So his narration was composed without alogical sequence of events, but as an interpretation of the decrees of Providence.Although the chronicle cannot be read as a reliable source for theevents of 986-989, it is remarkable primary evidence of the knowledge ofChristian writings and of religious and historical consciousness in Rus' atthe turn of the eleventh and the beginning of the twelfth century. Thechronicle's providential account of the conversion provides sufficient terrestrialdata while clearly focusing attention on and amplifying the Greekrole. Now it is not the Pantocrator who visits and elucidates the faith toVolodimer, but a Greek philosopher who in a long speech persuades theRus' ruler of the superiority of "the Greek faith." The choice of faith isleft to Volodimer, but with the participation of the Rus' nobility and withemphasis on the magnificence of the Byzantine liturgical rite as a substantialargument. The nobles also influence Volodimer to adopt the "Greekreligion" by pointing to the good example of his grandmother 01 'ga, "whowas wiser than all other men.'' It seems that Volodimer is convinced, buthe decides "to wait a bit." 36Now Providence begins to work: without any particular reason Volodimerundertakes a campaign against Kherson, captures the city, and claimsfrom the emperors Basil and Constantine their sister Anna in marriage. The34For the English text of the philosopher's speech, see Cross, Primary Chronicle, pp.97-116; "Cherson Legende," ibidem, pp. 111-13, 116; "Credo," ibidem, pp. 113-15. Onthe literature, see Podskalsky, Christentum, pp. 18ff., 205ff.; A. Poppe, "Legende Korsuriska,"SSS 3 (1967): 34f. The speech may have been translated much earlier, in Bulgaria, but its adaptationaddressed to Volodimer could have appeared only sometime after 1054, because of itsanti-Latin tendencies.35The reliability of the Primary Chronicle in stating that the relics of St. Clement and St.Phebus were brought to Kiev (PSRL, 1:116; Cross, Primary Chronicle, p. 116) and were thereat the middle of the eleventh century is confirmed by a notice in the psalter "Odalrici praepositiRemensis ecclesiae." See B. de Gaiffier, "Odalric de Reims, ses manuscrits et les reliques desaint Clement a Cherson," in Etudes de Civilisation Medievale (1X-XI1' siecles). Melangesofferts a E.-R. Labande (Poitiers, 1974), pp. 315-20, esp. p. 318.36PSRL, 1:108, 106; Cross, Primary Chronicle, pp. Ill, 110.