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By Robert Romanchuk

The Kirillov Monastery at White Lake within the a long way north of the Muscovite country used to be domestic to the best library, and maybe the single secondary tuition, in all of medieval Russia. This quantity reconstructs the academic actions of the non secular fathers and heretofore unknown lecturers of that monastery.

Drawing on broad archival examine, released files, and scholarship from a number fields, Robert Romanchuk demonstrates how assorted behavior of studying and interpretation on the monastery spoke back to diversified social priorities. He argues that 'spiritual' and 'worldly' reviews have been absolute to the monastery's major types of social association, semi-hermitic and communal. extra, Romanchuk contextualizes such cutting edge phenomena because the enhancing paintings of the monk Efrosin and the monastery's strikingly subtle library catalogue opposed to the advance of studying at Kirillov itself within the 15th century, relocating the dialogue of medieval Russian booklet tradition in a brand new direction.

The first micro-historical 'ethnology of studying' within the Early Slavic box, Byzantine Hermeneutics and Pedagogy within the Russian North will end up interesting to western medievalists, Byzantinists, Slavists, and booklet historians.

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Extra resources for Byzantine Hermeneutics and Pedagogy in the Russian North: Monks and Masters at the Kirillo-Belozerskii Monastery, 1397-1501

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57 Little wonder, then, that intellectual contacts between the scholars of the Novgorod court and the learned monks of Kirillov seem to have been non-existent. They quite literally would have had little or nothing to say to one another. Indeed, none of the Catholicized Slavic writings originating at Gennadii’s court are present at Kirillov before the end of the fifteenth century,58 while at the turn of the century came only the Pentateuch. Even the non-Catholicized texts linked to the circle (such as the writings of Athanasius) seem to have arrived after the compilation of Kirillov’s library catalogue.

John Dagenais, The Ethics of Reading in Manuscript Culture, 6 In 1460 a copy of the Pilgrimage of Hegumen Daniil was made at Kirillov. This copy, found in the codex GIM, Sin. no. 951 together with the cosmological treatise On the Sky (the compilation of which attests to a renewed interest in cosmology at the monastery in the second half of the fifteenth century – but we are running ahead of our story), is an almost complete exemplar, preserving Daniil’s structure and his ethical exegesis of scripture.

This copy, found in the codex GIM, Sin. no. 951 together with the cosmological treatise On the Sky (the compilation of which attests to a renewed interest in cosmology at the monastery in the second half of the fifteenth century – but we are running ahead of our story), is an almost complete exemplar, preserving Daniil’s structure and his ethical exegesis of scripture. It took its copyist on a readerly pilgrimage through the liturgical year. -Bel. no. -Bel. no. 1 Efrosin’s first epitome focuses on the natural and geographical histories of the Holy Land, in the process leaving large parts of Daniil’s edifying discourse and liturgical exegesis beyond its field of vision.

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