King Dyre “the Stranger” of Ruthenia
Born: 844
Reigned: 860 - 903
The origins of Dyre are obscure. In the traditional accounts, he was descended from Halfdan Whiteshirt, and Ragnarr Loðbrók. No record exists of his birth or childhood, however. He first appears in the Primary Chronicles as a young warrior, petitioning King Rurik of Novgorod for permission to raid “Tsargrad”, that is, Constantinople. King Rurik was happy to see a young rival eager to get himself killed in Thrace, and granted permission with alacrity. The young Dyre left with a compatriot, one Oskold, and two hundred warriors, sailing down the Dnieper for glory.
On the way to Constantinople, Dyre and Oskold came upon a small Slavic village in the hills on the western coast of Dnieper. The village of Kiev, known as Kyiv to the locals for its legendary founder, was humble but promising. The lord who controlled Kiev could control the river trade on the Dnieper (“from the Varangians to the Greeks,” according to a contemporary description), as well as trade between the land of the Khazars and the Germanic lands of Christian central Europe. It would serve admirably as a base for Viking raiders, but it could be much, much more.
The conquest of Kiev is not detailed in the Chronicles. [1] However, we are told that Oskyld and Dyre raised a navy of some two hundred boats and waited to strike against the Greeks. When Basileus Michael the Drunkard warred against the Abbasids in the east, raiders sailed to the Bosporus, “made a great massacre of the Christians,” and attacked Constantinople. The basileus was forced to return to his capital, where he fought his way inside the city. He and Patriarch Photios prayed for the intercession of their god, whereupon--according to Greek tradition--a sudden storm scattered the Norse longships and obliged Dyre to retreat.[2]
Patriarch Photios, known as St. Photios the Great to Orthodox Christians, was moved to send the missionaries Cyril and Methodios to Kiev, in hopes of fostering a Christian kingdom on the Dnieper. The mission failed, however. Early in his reign, Dyre had spoken often of the great potential of Kiev. It was in his mind not just a defensible settlement on the river but potentially the capital of a prosperous trading empire. His kingdom would not be a mere Christian satellite of the Byzantines, however, but in all ways their equal and rival.
To stand against mighty Byzantium, Dyre reasoned, one would do well to make friends with their enemies. So by the late 860s, he was slipping unseen through the Bosporus and visiting the lands of the Abbasid caliphate. He negotiated trade rights with the wealthy emirs in Syria and Palestine and his own nascent kingdom, relying on his considerable charisma and the notoriety of his assault on Constantinople. To secure an alliance with the Abbasid dynasty, Dyre would pledge himself and his kingdom to their god for all time. [3]
On December 9, 874, in a public ceremony in Kiev, Dyre and his sons stood before their bemused people and said the words of the Shahada: “I bear witness that there is no deity but God, and I bear witness that Muhammad is the messenger of God.”
When Dyre began to treat with the Abbasid emirs, they were desperate for allies. The power of the caliphate was at an all-time low, the result of a brutal independence war led by the Bagratid kings of Hayastan several years before. Byzantium under Basileos I was beginning a new era of territorial expansion. There were even rumors about Frankish interventions in Palestine to protect pilgrims to the Christian holy sites. The arrival of a swaggering warrior prince from the north willing to proclaim the Muslim faith was a desperately needed shot in the arm.
For all that, many in Baghdad were skeptical that these Russians knew much about the faith that they had adopted. They were particularly concerned that Dyre had proclaimed as allamah a native Russian named Ivan who was once been priest to the Slavic god Perun. This Ivan had little command of Arabic, and his interpretation of the Qu’ran and attendant commentary was thus deeply idiosyncratic. Dyre’s Abbasid allies soon made it clear that Ivan would not do, and the king accordingly had him replaced with a reputable young Egyptian scholar known as Ibrahim of Alexandria. Ibrahim was a scholar with a mediocre reputation, but most in the ulema felt that he lacked the creativity to be a blasphemer and thus would be a safe choice.
Ibrahim and his students would end up working miracles in Kiev and the surrounding lands. The young Egyptians taught themselves Russian in order to evangelize to the local population. Learning that the local Slavs had no written language, the scholars created a new alphabet that relied heavily on Arabic script. (The “Abrahamic alphabet,” as it is known today, is one of the most commonly used writing systems in the world, used by hundreds of millions the world over.) They identified promising young Russian men to be trained in traditional Islamic jurisprudence, creating a cohort of native Muslim scholars who would be accepted by the local Slavic population. By the end of the 9th century, there were thriving Muslim populations on both sides of the Dnieper.
Dyre had not been a Muslim long before he decided that the time was right to bring his new faith to the surrounding chiefdoms. He declared holy wars against pagan chiefs in Turov, Chernigov and Karachev in turn, and he attributed his victories to the power of Allah. These victories, as much as anything, made Sunni practice appealing for ambitious young men. On the strength of his triumphs in battle, Dyre proclaimed himself king in 877. In the west, he is typically referred to as the King of Ruthenia, but in Old Russian his title is grander: King of the ‘Rus, implicitly claiming the lands from Novgorod to the Black Sea coast. Few could mistake the scope of his ambition now.
[1] The full account reads as follows: “[A]fter gathering together many Varangians, they established their dominion over the country of the Polyanians at the same time that Rurik was ruling at Novgorod.”
[2] Here Oskyld disappears from the historical record. According to the traditional account, Oskyld perished in the raid on Constantinople and Dyre took the family name Oskyldr as tribute to his great friend. Other accounts suggest that Dyre simply had Oskyld killed while far from home, to secure his own position in Kiev.
[3] Again, the traditional Kievan account presents Dyre’s motives as thoroughly pious, but contemporary Arab chroniclers were remarkably more skeptical.
Born: 844
Reigned: 860 - 903
Part 1: The Rise of Kievan Islam
The origins of Dyre are obscure. In the traditional accounts, he was descended from Halfdan Whiteshirt, and Ragnarr Loðbrók. No record exists of his birth or childhood, however. He first appears in the Primary Chronicles as a young warrior, petitioning King Rurik of Novgorod for permission to raid “Tsargrad”, that is, Constantinople. King Rurik was happy to see a young rival eager to get himself killed in Thrace, and granted permission with alacrity. The young Dyre left with a compatriot, one Oskold, and two hundred warriors, sailing down the Dnieper for glory.
On the way to Constantinople, Dyre and Oskold came upon a small Slavic village in the hills on the western coast of Dnieper. The village of Kiev, known as Kyiv to the locals for its legendary founder, was humble but promising. The lord who controlled Kiev could control the river trade on the Dnieper (“from the Varangians to the Greeks,” according to a contemporary description), as well as trade between the land of the Khazars and the Germanic lands of Christian central Europe. It would serve admirably as a base for Viking raiders, but it could be much, much more.
The conquest of Kiev is not detailed in the Chronicles. [1] However, we are told that Oskyld and Dyre raised a navy of some two hundred boats and waited to strike against the Greeks. When Basileus Michael the Drunkard warred against the Abbasids in the east, raiders sailed to the Bosporus, “made a great massacre of the Christians,” and attacked Constantinople. The basileus was forced to return to his capital, where he fought his way inside the city. He and Patriarch Photios prayed for the intercession of their god, whereupon--according to Greek tradition--a sudden storm scattered the Norse longships and obliged Dyre to retreat.[2]
Patriarch Photios, known as St. Photios the Great to Orthodox Christians, was moved to send the missionaries Cyril and Methodios to Kiev, in hopes of fostering a Christian kingdom on the Dnieper. The mission failed, however. Early in his reign, Dyre had spoken often of the great potential of Kiev. It was in his mind not just a defensible settlement on the river but potentially the capital of a prosperous trading empire. His kingdom would not be a mere Christian satellite of the Byzantines, however, but in all ways their equal and rival.
To stand against mighty Byzantium, Dyre reasoned, one would do well to make friends with their enemies. So by the late 860s, he was slipping unseen through the Bosporus and visiting the lands of the Abbasid caliphate. He negotiated trade rights with the wealthy emirs in Syria and Palestine and his own nascent kingdom, relying on his considerable charisma and the notoriety of his assault on Constantinople. To secure an alliance with the Abbasid dynasty, Dyre would pledge himself and his kingdom to their god for all time. [3]
On December 9, 874, in a public ceremony in Kiev, Dyre and his sons stood before their bemused people and said the words of the Shahada: “I bear witness that there is no deity but God, and I bear witness that Muhammad is the messenger of God.”
When Dyre began to treat with the Abbasid emirs, they were desperate for allies. The power of the caliphate was at an all-time low, the result of a brutal independence war led by the Bagratid kings of Hayastan several years before. Byzantium under Basileos I was beginning a new era of territorial expansion. There were even rumors about Frankish interventions in Palestine to protect pilgrims to the Christian holy sites. The arrival of a swaggering warrior prince from the north willing to proclaim the Muslim faith was a desperately needed shot in the arm.
For all that, many in Baghdad were skeptical that these Russians knew much about the faith that they had adopted. They were particularly concerned that Dyre had proclaimed as allamah a native Russian named Ivan who was once been priest to the Slavic god Perun. This Ivan had little command of Arabic, and his interpretation of the Qu’ran and attendant commentary was thus deeply idiosyncratic. Dyre’s Abbasid allies soon made it clear that Ivan would not do, and the king accordingly had him replaced with a reputable young Egyptian scholar known as Ibrahim of Alexandria. Ibrahim was a scholar with a mediocre reputation, but most in the ulema felt that he lacked the creativity to be a blasphemer and thus would be a safe choice.
Ibrahim and his students would end up working miracles in Kiev and the surrounding lands. The young Egyptians taught themselves Russian in order to evangelize to the local population. Learning that the local Slavs had no written language, the scholars created a new alphabet that relied heavily on Arabic script. (The “Abrahamic alphabet,” as it is known today, is one of the most commonly used writing systems in the world, used by hundreds of millions the world over.) They identified promising young Russian men to be trained in traditional Islamic jurisprudence, creating a cohort of native Muslim scholars who would be accepted by the local Slavic population. By the end of the 9th century, there were thriving Muslim populations on both sides of the Dnieper.
Dyre had not been a Muslim long before he decided that the time was right to bring his new faith to the surrounding chiefdoms. He declared holy wars against pagan chiefs in Turov, Chernigov and Karachev in turn, and he attributed his victories to the power of Allah. These victories, as much as anything, made Sunni practice appealing for ambitious young men. On the strength of his triumphs in battle, Dyre proclaimed himself king in 877. In the west, he is typically referred to as the King of Ruthenia, but in Old Russian his title is grander: King of the ‘Rus, implicitly claiming the lands from Novgorod to the Black Sea coast. Few could mistake the scope of his ambition now.
[1] The full account reads as follows: “[A]fter gathering together many Varangians, they established their dominion over the country of the Polyanians at the same time that Rurik was ruling at Novgorod.”
[2] Here Oskyld disappears from the historical record. According to the traditional account, Oskyld perished in the raid on Constantinople and Dyre took the family name Oskyldr as tribute to his great friend. Other accounts suggest that Dyre simply had Oskyld killed while far from home, to secure his own position in Kiev.
[3] Again, the traditional Kievan account presents Dyre’s motives as thoroughly pious, but contemporary Arab chroniclers were remarkably more skeptical.
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