The chroniclers of medieval Rus were monks, who celebrated the divine services of the Byzantine church throughout every day. This study is the first to analyze how these rituals shaped their writing of the Rus Primary Chronicle, the first written history of the East Slavs. During the eleventh century, chroniclers in Kiev learned about the conversion of the Roman Empire by celebrating a series of distinctively Byzantine liturgical feasts. When the services concluded, and the clerics sought to compose a native history for their own people, they instinctively drew on the sacred stories that they sang at church. The result was a myth of Christian origins for Rus - a myth promulgated even today by the Russian government - which reproduced the Christian origins myth of the Byzantine Empire. The book uncovers this ritual subtext and reconstructs the intricate web of liturgical narratives that underlie this foundational text of pre-modern Slavic civilization.
Tracing the Gospel text from script to illustration to recitation, this study looks at how illuminated manuscripts operated within ritual and architecture. Focusing on a group of richly illuminated lectionaries from the late eleventh century, the book articulates how the process of textual recitation produced marginalia and miniatures that reflected and subverted the manner in which the Gospel was read and simultaneously imagined by readers and listeners alike. This unique approach to manuscript illumination points to images that slowly unfolded in the mind of its listeners as they imagined the text being recited, as meaning carefully changed and built as the text proceeded. By examining this process within specific acoustic architectural spaces and the sonic conditions of medieval chant, the volume brings together the concerns of sound studies, liturgical studies, and art history to demonstrate how images, texts, and recitations played with the environment of the Middle Byzantine church.
The first comparative, cross-cultural study of medieval illustrated histories that engages in a direct, confrontational dialogue with Byzantine historical memory.
The fall of the Byzantine capital of Constantinople to the Latin West in 1204 during the Fourth Crusade abruptly interrupted nearly nine hundred years of artistic and cultural traditions. In 1261, however, the Byzantine general Michael VIII Palaiologos triumphantly re-entered Constantinople and reclaimed the seat of the empire, initiating a resurgence of art and culture that would continue for nearly three hundred years, not only in the waning empire itself but also among rival Eastern Christian nations eager to assume its legacy. Byzantium: Faith and Power (1261–1557), and the groundbreaking exhibition that it accompanies, explores the artistic and cultural flowering of the last centuries of the "Empire of the Romans" and its enduring heritage. Conceived as the third of a trio of exhibitions dedicated to a fuller understanding of the art of the Byzantine Empire, whose influence spanned more than a millennium, "Byzantium: Faith and Power (1261–1557)" follows the 1997 landmark presentation of "The Glory of Byzantium," which focused on the art and culture of the Middle Byzantine era—the Second Golden Age of the Byzantine Empire (843–1261). In the late 1970s, "The Age of Spirituality" explored the early centuries of Byzantium's history. The present concluding segment explores the exceptional artistic accomplishments of an era too often considered in terms of political decline. Magnificent works—from splendid frescoes, textiles, gilded metalwork, and mosaics to elaborately decorated manuscripts and liturgical objects—testify to the artistic and intellectual vigor of the Late and Post-Byzantine era. In addition, forty magnificent icons from the Holy Monastery of Saint Catherine, Sinai, Egypt, join others from leading international institutions in a splendid gathering of these powerful religious images. While the political strength of the empire weakened, the creativity and learning of Byzantium spread father than ever before. The exceptional works of secular and religious art produced by Late Byzantine artists were emulated and transformed by other Eastern Christian centers of power, among them Russia, Serbia, Bulgaria, and Cilician Armenia. The Islamic world adapted motifs drawn from Byzantium's imperial past, as Christian minorities in the Muslin East continued Byzantine customs. From Italy to the Lowlands, Byzantium's artistic and intellectual practices deeply influenced the development of the Renaissance, while, in turn, Byzantium's own traditions reflected the empire's connections with the Latin West. Fine examples of these interrelationships are illustrated by important panel paintings, ceramics, and illuminated manuscripts, among other objects. In 1557 the "Empire of the Romans," as its citizens knew it, which had fallen to the Ottoman Turks in 1453, was renamed Byzantium by the German scholar Hieronymus Wolf. The cultural and historical interaction and mutual influence of these major cultures—the Latin West and the Christian and Islamic East—during this fascinating period are investigated in this publication by a renowned group of international scholars in seventeen major essays and catalogue discussions of more than 350 exhibited objects.
Reading Russian Sources is an accessible and comprehensive guide that introduces students to the wide range of sources that can be used to engage with Russian history from the early medieval to the late Soviet periods. Divided into two parts, the book begins by considering approaches that can be taken towards the study of Russian history using primary sources. It then moves on to assess both textual and visual sources, including memoirs, autobiographies, journals, newspapers, art, maps, film and TV, enabling the reader to engage with and make sense of the burgeoning number of different sources and the ways they are used. Contributors illuminate key issues in the study of different areas of Russia’s history through their analysis of source materials, exploring some of the major issues in using different source types and reflecting recent discoveries that are changing the field. In so doing, the book orientates students within the broader methodological and conceptual debates that are defining the field and shaping the way Russian history is studied. Chronologically wide-ranging and supported by further reading, along with suggestions to help students guide their own enquiries, Reading Russian Sources is the ideal resource for any student undertaking research on Russian history.
How do Orthodox Christians celebrate Pascha (Easter) and Christmas? What is the purpose of the blessing of waters? How does the Orthodox liturgical year compare with Western Christianity? Through an analysis of the feasts within the Orthodox Liturgical year, Denysenko explores how rituals, Bible readings and hymns form part of common festivals, such as Lent, Holy Week, Pascha, Christmas, and the feasts of Mary. He also discusses feasts particular to Orthodox Christianity, allowing readers to explore occasions such as the Exaltation of the Cross and the Baptism of Rus', and discover the importance of domestic traditions like the Vasilopita and the Sviata Vechera (Holy Supper). Ideal for interested readers at college-level or above, This is the Day that the Lord has Made is an excellent guide for all seeking to understand the significance of Orthodox liturgy.
