The essays which comprise this book aim to identify and discuss aspects of the Byzantium heritage, whose principal beneficiaries were the Greeks, the Slavs and, most prominently, Russia. These 12 studies divide into three groups: the first is concerned with general aspects of Slavo-Byzantine relations; the second deals with the specific features of the acculturation process; and the third, which includes among others Russia's Byzantine Heritage is concerned with the contacts between Byzantium and medieval Russia.

These reprints of articles, reviews, and other short pieces by the well-known Byzantinist, Ihor Sevčenko, are gathered together in one volume for the first time. The collection reflects the author's wide-ranging interests and his significant contributions to the study of the relationship between Byzantine and East Slavic culture. A number of the original articles have been provided with addenda by the author. Among the articles are the author's now famous study, "Fragments of the Toparcha Gothicus," in which he demonstrates their nineteenth-century provenance at the hands of their "discoverer" Karl Benedikt Hase; the analysis of the impact on Muscovite political ideology of the writings of Deacon Agapetus; the discovery of the Greek prose original of the putative poem contained in the Life of the Slavic Apostle Cyril; and the find, made at St. Catherine's Monastery, of Constantine Tischendorf's letters regarding the transfer of the Codex Sinaiticus to St. Petersburg. Other articles include the author's studies on the impact of Byzantine elements in early Ukrainian culture and in some Kievan texts; and his observations on Byzantine social history at the time of the Slavic Apostles. Sevčenko offers these studies up as a challenge to the younger generation of scholars engaged in new approaches within these fields. Of further interest to Byzantinists and Slavists alike are the author's reviews and retrospectives, including retrospectives of George Christos Soulis, George Ostrogorsky, Francis Dvornik, and Michael Cherniavsky. Taken as a whole, the volume is a lively guide along a varied journey through the world of Byzantium and the Slays and reconstructs the relationship between the two in the light of texts, both literary and scientific. It also reflects the history of Slavic and Byzantine studies in the United States and Europe.

This book describes the role of Byzantine diplomacy in the emergence of Moscow in the fourteenth century.

In this book, Georgios Kardaras offers a global view of the contacts between the Byzantine Empire and the Avar Khaganate, emphasizing the reconstruction of these contacts after 626 (when, in contrast to archaeological evidence, written sources are very few) and the definition of the possible channels of communication between the two powers. The author scrutinizes the political and diplomatic framework, and critically examines issues such as mutual influence on material culture and on warfare, reaching the conclusion that significant contact between Byzantium and the Avars can be proved up until 775.

A leading historian argues that in the empire we know as Byzantium, the Greek-speaking population was actually Roman, and scholars have deliberately mislabeled their ethnicity for the past two centuries for political reasons. Was there ever such a thing as Byzantium? Certainly no emperor ever called himself “Byzantine.” And while the identities of minorities in the eastern empire are clear—contemporaries speak of Slavs, Bulgarians, Armenians, Jews, and Muslims—that of the ruling majority remains obscured behind a name made up by later generations. Historical evidence tells us unequivocally that Byzantium’s ethnic majority, no less than the ruler of Constantinople, would have identified as Roman. It was an identity so strong in the eastern empire that even the conquering Ottomans would eventually adopt it. But Western scholarship has a long tradition of denying the Romanness of Byzantium. In Romanland, Anthony Kaldellis investigates why and argues that it is time for the Romanness of these so-called Byzantines to be taken seriously. In the Middle Ages, he explains, people of the eastern empire were labeled “Greeks,” and by the nineteenth century they were shorn of their distorted Greekness and became “Byzantine.” Only when we understand that the Greek-speaking population of Byzantium was actually Roman will we fully appreciate the nature of Roman ethnic identity. We will also better understand the processes of assimilation that led to the absorption of foreign and minority groups into the dominant ethnic group, the Romans who presided over the vast multiethnic empire of the east.

The transition zone between Africa, Asia and Europe was the most important intersection of human mobility in the medieval period. The present volume for the first time systematically covers migration histories of the regions between the Mediterranean and Central Asia and between Eastern Europe and the Indian Ocean in the centuries from Late Antiquity up to the early modern era. Within this framework, specialists from Byzantine, Islamic, Medieval and African history provide detailed analyses of specific regions and groups of migrants, both elites and non-elites as well as voluntary and involuntary. Thereby, also current debates of migration studies are enriched with a new dimension of deep historical time. Contributors are: Alexander Beihammer, Lutz Berger, Florin Curta, Charalampos Gasparis, George Hatke, Dirk Hoerder, Johannes Koder, Johannes Preiser-Kapeller, Lucian Reinfandt, Youval Rotman, Yannis Stouraitis, Panayiotis Theodoropoulos, and Myriam Wissa.

Dimitris Stamatopoulos undertakes the first systematic comparison of the dominant ethnic historiographic models and divergences elaborated by Greek, Bulgarian, Serbian, Albanian, Romanian, Turkish, and Russian intellectuals with reference to the ambiguous inheritance of Byzantium. The title alludes to the seminal work of Nicolae Iorga in the 1930s, Byzantium after Byzantium, that argued for the continuity between the Byzantine and the Ottoman empires. The idea of the continuity of empires became a kind of touchstone for national historiographies. Rival Balkan nationalisms engaged in a "war of interpretation" as to the nature of Byzantium, assuming different positions of adoption or rejection of its imperial model and leading to various schemes of continuity in each national historiographic canon. Stamatopoulos discusses what Byzantium represented for nineteenth- and twentieth-century scholars and how their perceptions related to their treatment of the imperial model: whether a different perception of the medieval Byzantine period prevailed in the Greek national center as opposed to Constantinople; how nineteenth-century Balkan nationalists and Russian scholars used Byzantium to invent their own medieval period (and, by extension, their own antiquity); and finally, whether there exist continuities or discontinuities in these modes of making ideological use of the past.

“Although many of the iconographic traditions in Byzantine art formed in the early centuries of Christianity, they were not petrified within a time warp. Subtle changes and refinements in Byzantine theology did find reflection in changes to the iconographic and stylistic conventions of Byzantine art. This is a brilliant and innovative book in which Dr Anita Strezova argues that a religious movement called Hesychasm, especially as espoused by the great Athonite monk St Gregory Palamas, had a profound impact on the iconography and style of Byzantine art, including that of the Slav diaspora, of the late Byzantine period. While many have been attracted to speculate on such a connection, none until now has embarked on proving such a nexus. The main stumbling blocks have included the need for a comprehensive knowledge of Byzantine theology; a training in art history, especially iconological, semiotic and formalist methodologies; extensive fieldwork in Macedonia, Bulgaria, Serbia, Greece, Turkey and Russia, and a working knowledge of Greek, Old Church Slavonic, Macedonian, Russian, Serbian, Latin as well as several modern European languages, French, German, Russian and Italian. These are some of the skills which Dr Strezova has brought to her topic.” Professor Sasha Grishin AM, FAHA Adjunct Professor of Art History School of Literature, Languages and Linguistics The Australian National University