arrived at the river, waded across, and mounted the horse; thus they both rode by the tents. This deliverance the Lord granted on a Friday, in the evening. He then walked eleven days to the town of Donéts, and thence he went to his Nóvgorod, and they were much rejoiced. From Nóvgorod he went to his brother Yarosláv in Chernígov, to ask for help in the Posémie. Yarosláv was glad to see him, and promised him aid. Ígor travelled thence to Kíev to Grand Prince Svyatosláv, and Svyatosláv was glad to see him, as was also Rúrik. FOOTNOTES: [19] For notes consult the _Word of Ígor’s Armament_ (p. 80 _et sqq._). [20] A Finnish tribe. [21] Town in the country of the Vyátiches. [22] The country along the river Sem. The Word of Ígor’s Armament. (End of XII. century.) No other production of Russian antiquity has roused so much interest in Russia and abroad as this version of Ígor’s expedition by an unknown poet of the end of the twelfth century. Thirty-five translations into modern Russian, numerous translations into Little-Russian, Polish, Bohemian, Servian, Bulgarian, Hungarian, German, French, witness to the enormous popularity this production has attained. The historical background of the poem is found in the recital from the Kíev Chronicle, which is given on pp. 71-80. The disasters which befell Ígor and his army are probably told with better effect in that prosaic version; but the superior value of the _Word_ lies in its being a precious relic of the popular poetry of the end of the twelfth century, such as no other nation can boast of. The _Nibelungenlied_ and the _Chanson de Roland_ are chiefly productions of a literary character, while the _Word_ bears every evidence of representing the untutored labour of a popular bard.