This eagerly awaited volume, the first of its kind by western scholars, describes the development amongst the diverse inhabitants of the immense landmass between the Carpathians and Urals of a political, economic and social nexus (underpinned by a common culture and, eventually, a common faith), out of which would emerge the future Russia, Ukraine and Belarus. The authors explore every aspect of life in Rus, using evidence and the fruits of post-Soviet historiography. They describe the rise of a polity centred on Kiev, the coming of Christianity, and the increasing prosperity of the region even as, with the proliferation of new dynastic centres, the balance of power shifted northwards and westwards. Fractured, violent and transitory though it often is, this is a story of growth and achievement - and a masterly piece of historical synthesis.

This eagerly awaited volume, the first of its kind by western scholars, describes the development amongst the diverse inhabitants of the immense landmass between the Carpathians and Urals of a political, economic and social nexus (underpinned by a common culture and, eventually, a common faith), out of which would emerge the future Russia, Ukraine and Belarus. The authors explore every aspect of life in Rus, using evidence and the fruits of post-Soviet historiography. They describe the rise of a polity centred on Kiev, the coming of Christianity, and the increasing prosperity of the region even as, with the proliferation of new dynastic centres, the balance of power shifted northwards and westwards. Fractured, violent and transitory though it often is, this is a story of growth and achievement - and a masterly piece of historical synthesis.

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.

The 'graphosphere' is the dynamic space of visible words. Graphospheres mutate, they are reconfigured with changes in technology, in modes of production, in social structures, in fashion and taste. The graphospheric environment can be public or private, monumental or ephemeral. This book explores a new approach to the study of writing, with a focus on Russia during its 'long early modernity' from the late fifteenth century to the early nineteenth century. Taking an inclusive approach, it charts unmapped territory, uncovers sources that have almost entirely escaped attention and therefore provides, in the first instance, a unique reference guide to cultures of writing in Russia over four hundred years. Besides generating fresh insights into distinctive features of Russian culture, this outward-looking and accessible book offers a pioneering case study for the wider comparative exploration of the significance of technologies of the word.

This book provides a thorough survey and analysis of the emergence and functions of written culture in Rus (covering roughly the modern East Slav lands of European Russia, Ukraine and Belarus). Part I introduces the full range of types of writing: the scripts and languages, the materials, the social and physical contexts, ranging from builders' scratches on bricks through to luxurious parchment manuscripts. Part II presents a series of thematic studies of the 'socio-cultural dynamics' of writing, in order to reveal and explain distinctive features in the Rus assimilation of the technology. The comparative approach means that the book may also serve as a case-study for those with a broader interest either in medieval uses of writing or in the social and cultural history of information technologies. Overall, the impressive scholarship and idiosyncratic wit of this volume commend it to students and specialists in Russian history and literature alike. Awarded the Alec Nove Prize, given by the British Association for Slavonic and East European Studies for the best book of 2002 in Russian, Soviet or Post-Soviet studies.

Byzantine literature is often regarded as little more than an agglomeration of stereotyped forms and generic conventions which allows no scope for individual thought or expression. Accordingly, histories of Byzantine literature tend to focus on the history of genres. The essays in this book challenge the traditional view. They attempt to show the coherence and individuality not of the genre but of author. By careful analysis of all the works of a given author, regardless of genre, these studies aim to reach behind the facade of convention, to discover not only biographical facts but also the writer's own likes and dislikes, his social views, his political sympathies and antipathies, his ethical and aesthetic standards. Most of the authors under consideration lived in the twelfth century. Several of them experienced or wrote about the same set of events; often they were acquainted with one another, or else had mutual friends. Thus each essay is both complete in itself and complementary to the others in the book; the individuality of each writer is most fully revealed in the comparison with his contemporaries and conversely the separate portraits may be combined to form a broader picture of Byzantine literary society of the time.

What is Russia? Who are Russians? What is 'Russianness'? The question of national identity has long been a vexed one in Russia, and is particularly pertinent in the post-Soviet period. For a thousand years these questions have been central to the work of Russian writers, artists, musicians, film-makers, critics, politicians and philosophers. Questions of national self-identity permeate Russian cultural self-expression. This wide-ranging study, designed for students of Russian literature, culture, and history, explores aspects of national identity in Russian culture from medieval times to the present day. Written by an international team of scholars, the volume offers an accessible overview and a broad, multi-faceted introductory account of this central feature of Russian cultural history. The book is comprehensive and concise; it combines general surveys with a wide range of specific examples to convey the rich texture of Russian cultural expression over the past thousand years.

This is the first comprehensive study of the origins and early uses of Russian writing. Simon Franklin examines a wide range of writings, from the parchment manuscripts of the Orthodox Church, through the Novgorod birch-bark documents, to inscriptions on stone and metal. He analyzes the texts from a variety of perspectives, and presents fascinating insight into this crucial aspect of Russian history. The impressive scholarship and idiosyncratic wit of the volume commend it to specialists in Russian history and Russian literature.

The authors included in this volume-Ilarion, Klim Smoljatic, and Kirill of Turov-are remarkable for both their personal and literary achievements. Appointed in 1051 by Prince Jaroslav the Wise, Ilarion was the first of only two recorded "native" metropolitans of Kiev. His "Sermon on Law and Grace" constitutes the finest piece of eleventh-century Rus' rhetorical literature. Klim Smoljatic, the second "native" metropolitan of Rus' (from 1147), is the author of the controversial "Epistle to Foma," which addresses the debate over the proper nature and limits of Christian learning. Finally, the twelfth-century monk Kirill of Turov is best known for his collection of allegorical lessons and some of the most accomplished sermons of Kievan Rus'. The volume contains the first complete translations of the "Epistle to Foma" and the lessons and sermons of Kirill, as well as an entirely new rendering of the "Sermon on Law and Grace." Simon Franklin prefaces the texts with a substantial introduction that places each of the three authors in their historical context and examines the literary qualities as well as textual complexities of these outstanding works of Rus' literature.

The 'graphosphere' is the dynamic space of visible words. Graphospheres mutate, they are reconfigured with changes in technology, in modes of production, in social structures, in fashion and taste. The graphospheric environment can be public or private, monumental or ephemeral. This book explores a new approach to the study of writing, with a focus on Russia during its 'long early modernity' from the late fifteenth century to the early nineteenth century. Taking an inclusive approach, it charts unmapped territory, uncovers sources that have almost entirely escaped attention and therefore provides, in the first instance, a unique reference guide to cultures of writing in Russia over four hundred years. Besides generating fresh insights into distinctive features of Russian culture, this outward-looking and accessible book offers a pioneering case study for the wider comparative exploration of the significance of technologies of the word.

The authors included in this volume, Ilarion, Klim Smoljatic, and Kirill of Turov, are remarkable for both their personal and literary achievements. Appointed in 1051 by Prince Jaroslav the Wise, Ilarion was the first of only two recorded "native" metropolitans of Kiev. His "Sermon on Law and Grace" constitutes the finest piece of eleventh-century Rus' rhetorical literature. Klim Smoljatic, the second "native" metropolitan of Rus' (from 1147), is the author of the controversial "Epistle to Foma,," which addresses the debate over the proper nature and limits of Christian learning. Finally, the twelfth-century monk Kirill of Turov is best known for his collection of allegorical lessons and some of the most accomplished sermons of Kievan Rus'.

The volume contains the first complete translations of the "Epistle to Foma" and the lessons and sermons of Kirill, as well as an entirely new rendering of the "Sermon on Law and Grace," Simon Franklin prefaces the texts with a substantial introduction that places each of the three authors in their historical context and examines the literary qualities as well as textual complexities of these outstanding works of Rus' literature.

"My favorite novel -it's just the greatest explosion of imagination, craziness, satire, humor, and heart." Daniel Radcliffe. The devil with his retinue, a poet incarcerated in a mental institution for speaking the truth, and a startling re-creation of the story of Pontius Pilate, constitute the elements out of which Mikhail Bulgakov wove The Master and Margarita, the unofficial masterpiece of twentieth-century Soviet fiction. Long suppressed in its native land, this account of strange doings in Moscow in the 1930s provides us with the essence of the sceptical, trenchant, unadulterated voice of dissent

There are saints in Orthodox Christian culture who overturn the conventional concept of sainthood. Their conduct may be unruly and salacious, they may blaspheme and even kill - yet, mysteriously, those around them treat them with even more reverence. Such saints are called 'holy fools'. In this pioneering study Sergey A. Ivanov examines the phenomenon of holy foolery from a cultural standpoint. He identifies its prerequisites and its development in religious thought, and traces the emergence of the first hagiographic texts describing these paradoxical saints. He describes the beginnings of holy foolery in Egyptian monasteries of the fifth century, followed by its high point in the cities of Byzantium, with an eventual decline in the twelfth to fourteenth centuries. He also compares the important Russian tradition of holy fools, which in some form has survived to this day.