It is a truism that Russian culture is based upon the reception of Byzantine culture. However, the question of what was in fact received is the task that Professor Thomson has set in these studies, by means of a detailed examination of the corpus of translations. Down to the 17th century this corpus was essentially made up of works required for the liturgy and the monastic life. Few works of dogmatic theology and virtually no classical or philosophical works were translated, neither was a knowledge of Greek, which would have provided access to the originals, widespread. The result was an unreasoning adherence to ritual forms. Western ideas which began to penetrate into Muscovy in the 17th century were not absorbed by Russian culture but fundamentally reshaped it, and the result led to a schism within the Church. Russia today is Orthodox by religion, but Byzantine culture disappeared with Byzantium. A major section of addenda takes into account the advances in scholarship since the articles were first published.

The Christian culture of Rus (the medieval precursor of modern Russia, Ukraine and Belarus) is sometimes presented either as a reflection of an indigenous spirituality wrapped in borrowed (Byzantine) forms or, by contrast, as merely a provincial version of its Byzantine original. The essays in this volume start from the premise that neither view is adequate. The history of culture - even of a self-consciously imitative culture - involves a continual process of inevitable 'mistranslation', as the imported models are reshaped and reinterpreted according to local resources, circumstances and preconceptions. These essays explore aspects of the 'translation of culture' on several levels: from the semantic processes of the actual translation of written texts from Greek into Slavonic, through to larger issues of ideology and identity. They consider both the initial stages of such 'translation' (from Byzantium to Rus) and some of the subsequent 'retranslations' of the Byzantine heritage in the culture of Rus and - eventually - of Russia.

Studies on the reception of the classical tradition are an indispensable part of classical studies. Understanding the importance of ancient civilization means also studying how it was used subsequently. This kind of approach is still relatively rare in the field of Byzantine Studies. This volume, which is the result of the range of interests in (mostly) non-English-speaking research communities, takes an important step to filling this gap by investigating the place and dimensions of ’Byzantium after Byzantium’. This collection of essays uses the idea of ’reception-theory’ and expands it to show how European societies after Byzantium have responded to both the reality, and the idea of Byzantine Civilisation. The authors discuss various forms of Byzantine influence in the post-Byzantine world from architecture to literature to music to the place of Byzantium in modern political debates (e.g. in Russia). The intentional focus of the present volume is on those aspects of Byzantine reception less well-known to English-reading audiences, which accounts for the inclusion of Bulgarian, Czech, Polish and Russian perspectives. As a result this book shows that although so-called 'Byzantinism' is a pan-European phenomenon, it is made manifest in local/national versions. The volume brings together specialists from various countries, mainly Byzantinists, whose works focus not only on Byzantine Studies (that is history, literature and culture of the Byzantine Empire), but also on the influence of Byzantine culture on the world after the Fall of Constantinople.

A stimulating and provocative collection, these essays challenge received notions about the culture and history of medieval Russia and offer fresh approaches to problems of textual interpretation, the theory of the medieval text, and the analysis of alternative, nonverbal texts. The contributors, international specialists from many disciplines, investigate issues ranging over history, cultural anthropology, art history, and ritual. They have produced a worthy companion to the first volume of Medieval Russian Culture, published in 1984.

Drawing on archaeological and narrative sources, this collection of studies offers a fresh look at some of the most interesting aspects of the current research on the medieval nomads of Eastern Europe.