Monica White
University of Nottingham
Although travel between Byzantium and the lands of Rus is known to have occurred from at least the early ninth century, the late medieval period (c. 1267-1453) witnessed an intensification of these contacts, particularly among monastic communities. Despite the considerable distances involved, there is evidence for frequent visits between the two countries, including by monks of humble rank. Once they arrived, these monks might join resident communities of their fellow-countrymen or live and work alongside locals, whether temporarily or permanently. These interactions facilitated a constant stream of people, artefacts and knowledge, all of which were put to use as Rus emerged from Mongol rule and developed its own independent Orthodox identity.
This paper will begin by outlining the attractions of each state for citizens of the other, the types of activities in which monks engaged, and the networks which supported them during their sojourns. Byzantine monks who felt a call to mission work were drawn to the open spaces and indigenous pagan populations of the far north, while those with artistic training could make a good living decorating churches for wealthy patrons in the up-and-coming cities of Rus. Monks from Rus, meanwhile, enjoyed the theological discussions and cultural resources which the libraries and scriptoria of the declining empire could still provide. These mobile networks supported the circulation of knowledge and artefacts, including relics, manuscripts, and icons, which were one of the main channels through which late Byzantine culture made its mark on Rus.
The influence of such prestigious items from the empire will be analysed alongside a source which provides unique insight into the lived experience of Rus monks in Byzantium: a Greek-Slavonic phrasebook. Organised by topic and apparently intended for a low-ranking readership, this work sheds light on everything from learning Greek to the difficulties of expatriate life. As one of few sources which reflect the grassroots experiences of monks attempting to negotiate a foreign language and culture, it provides essential background to the religious objects which returned to Rus in their baggage.