Among the finest products of Kievan Rus literature were the Lives of the first Rus saints, including Olga, Volodimer, Boris and Gleb, Feodosij, and Avraamij of Smolensk. Drawing on Byzantine, Church Slavonic, and Western literary traditions, the Rus hagiographers fashioned religious narratives that were at once traditional and tailored specifically for an East Slavic audience. These hagiographic works are now collected and translated into English in a single volume for the first time. Paul Hollingsworth's introduction examines the hagiographers' literary portrayals of the saints against the background of political, ecclesiastical, and cultural developments of Kievan Rus.
Among the finest products of early Ukrainian literature were the Lives of the first Rus' saints. Hollingsworth provides a lucid introduction that discusses each saint and his or her cult in the historical as well as social contexts and examines the literary and textual features of the Rus' vitae.
In The Nature and the Image of Princely Power in Kievan Rus', 980-1054, Walter K. Hanak offers a critical analysis of the annalistic, literary, and other works that provide rich if conflicting and contradictory information on the nature of princely power and their image or literary representations. The primary sources demonstrate an interaction between the reality and the notions concerning princely power and how this power generates an image of itself. The author also analyses the textual incongruities that appear to be a reflection of a number of currents -- Byzantine, Varangian, Khazar, and Eastern Slavic. The secondary sources provide a variety of interpretations, which Hanak seeks to uphold and dispute. His stress, however, is to view this evidence in the light of a newly Christianized state and the launching of a maturative process in its early history.
For an entire millennium, Byzantine hagiography, inspired by the veneration of many saints, exhibited literary dynamism and a capacity to vary its basic forms. The subgenres into which it branched out after its remarkable start in the fourth century underwent alternating phases of development and decline that were intertwined with changes in the political, social and literary spheres. The selection of saintly heroes, an interest in depicting social landscapes, and the modulation of linguistic and stylistic registers captured the voice of homo byzantinus down to the end of the empire in the fifteenth century. The seventeen chapters in this companion form the sequel to those in volume I which dealt with the periods and regions of Byzantine hagiography, and complete the first comprehensive survey ever produced in this field. The book is the work of an international group of experts in the field and is addressed to both a broader public and the scholarly community of Byzantinists, medievalists, historians of religion and theorists of narrative. It highlights the literary dimension and the research potential of a representative number of texts, not only those appreciated by the Byzantines themselves but those which modern readers rank high due to their literary quality or historical relevance.
This volume consists of two of the oldest texts of Kievan Rusʹ the Izbornik of 1076 and Grigorij the Philosopher's Homilies on All the Days of the Week. These rhetorically artistic and sophisticated homilies provide a unique picture of an early Kievan preacher and of the moral needs of his Rusʹ audience.
This collection presents-through the medium of translated sources-a comprehensive guide to the development of hagiography and the cult of the saints in western Christendom during the middle ages. It provides an unparalleled resource for the study of the ideals of sanctity and the practice of religion in the medieval west. Intended for the classroom, for the medieval scholar who wishes to explore sources in unfamiliar languages, and for the general reader fascinated by the saints, this collection provides the reader a chance to explore in depth a full range of writings about the saints (the term hagiography is derived from Greek roots: hagios=holy and graphe=writing). The thirty-six chapters contain sources either in their entirety or in selections of substantial length. The great majority of the texts have never previously appeared in English translation. Those which have appeared in earlier translation, are here presented in versions based on significant new textual and historical scholarship which makes them significant improvements on the earlier versions. All the translations are accompanied by introductions, notes, and suggestions for further reading in order to help guide the reader. The first selections date to the fourth century, when the ideals of Christian sanctity were evolving to meet the demands of a world in which Christianity was an accepted religion and when the public veneration of relics was growing greatly in scope. The last selections date to the period immediately prior to the Reformation, a period in which the traditional concept of sanctity and acceptability of de cult of relics was being questioned. In addition to numerous works from the clerical languages of Latin and Greek, the selections include translations from Romance, Celtic, Germanic, and Slavic vernacular languages, s well as Hebrew texts concerning the martyrdom of Jews at the hands of Christians. Originating in lands from Iceland to Hungary and from the Baltic to the Mediterranean, they are taken from a full range of the many genres which constituted hagiography: lives of the saints, collections of miracle stories, accounts of the discovery or movement of relics, liturgical books, visions, canonization inquests, and even heresy trials.
The Kievan Caves Monastery was for centuries the most important Ukrainian monastic establishment. It was the outstanding center of literary production, and its monks served throughout the territory of Rus' as bishops and monastic superiors. The most detailed source for the monastery early history is its Paterik, a thirteenth-century compilation containing stories reaching back to the monastery's foundation in the mid-eleventh century. Muriel Heppell now makes available the first complete English translation of the Paterik. With an introduction, map, and several appendices, Heppell discusses the work's Byzantine background and also sets it in its historical context. The Harvard Library of Early Ukrainian Literature is one portion of the Harvard Project in Commemoration of the Millennium of Christianity in Rus'-Ukraine sponsored by the Ukrainian Research Institute of Harvard University. The Library encompasses literary activity in Rus'-Ukraine from its beginning in the mid-eleventh century through the end of the eighteenth century. Included are ecclesiastical and secular works written in a variety of languages, such as Church Slavonic, Old Rus', Ruthenian (Middle Ukrainian), Polish, and Latin. This linguistic diversity reflects the cultural pluralism of Ukrainian intellectual life in the medieval and early-modern periods. The Library consists of three parts: Texts, which publishes original works, in facsimile whenever appropriate; English Translations; and Ukrainian Translations. Each volume begins with an introductory essay by a specialist. The two translation series also include maps, appendices, and indices. A cumulative index to the entire Library is planned.
A new history of the Kyivan Rus, a medieval dynastic state in eastern Europe. Kyivan Rus’ was a state in northeastern Europe from the late ninth to the mid-sixteenth century that encompassed a variety of peoples, including Lithuanians, Polish, and Ottomans. The Ruling Families of Rus explores the region’s history through local families, revealing how the concept of family rule developed over the centuries into what we understand as dynasties today. Examining a broad range of archival sources, the authors examine the development of Rus, Lithuania, Muscovy, and Tver and their relationships with the Mongols, Byzantines, and others. The Ruling Families of Rus will appeal to scholars interested in the medieval history of eastern Europe.
The heritage of medieval hagiography, the diverse and voluminous literature devoted to saints, was much more important in nineteenth-century Russia than is often recognized. Although scholars have treated examples of the influence of hagiographic writing on a few prominent Russian writers, Margaret Ziolkowski is the first to describe the vast extent of its impact. Some of the authors she discusses are Kondratii Ryleev, Aleksandr Bestuzhev-Marlinskii, Fedor Dostoevsky, Leo Tolstoy, Nikolai Leskov, Gleb Uspenskii, Dmitrii Merezhkovskii, and Maksimilian Voloshin. Such writers were often exposed to saints' lives at an early age, and these stories left a deep impression to be dealt with later, whether favorably or otherwise. Professor Ziolkowski identifies and analyzes the most common usages of hagiographic material by Russian writers, as well as the variety of purposes that inspired this exploitation of their cultural past. Tolstoy, for instance, employed hagiographic sources to attack the organized church and the institution of monasticism. Individual chapters treat the influence of hagiography on the poetry of the Decembrists, reworkings of specific hagiographic legends or tales, and the application of hagiographic conventions and features to contemporary characters and situations. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
