(Munich:C. H. Beck, 1^82), pp. 1/084. 44 Cn the f>LLayiiv.aae.

of Daniil Lu, thus respect see senyk,AHistory,

pp.<br> 31415". More browdLy on attitudes to Latins see John Fennell, A History of the Russian Church to 1
448<br>
(London and New York: Longman, i““5), pp. ^oiO4. 45 FranMln, and Shepard, The emergence of PLUS, pp.
<br>
2oq/o.“2 Kievan R.us (ioi5ii25) Fus externa L politico I reiationswere thus as unitary or as diffuse
aswereRus<br>
domestic politics. During the rare periods of comparatively unitary domestic authority under Vladimir<br>
Sviatoslavich, for example, or under laroslav once he became sole ruler after 103& itmay be possible to identify
a<br>
comparatively coherent foreign policy, otherwise the separate princes dealings with their non-Kus
neighbours<br>
were largely and increasingly autonomous. 4. religion, culture, ideology In the three generations after<br>
Vladimir the main implications of the official, conversion to Christianity were made manifest. Th ffLciaL<br>
baptism was a single, datable event, christianisation was a long process with profound consequences for
social<br>
institutions, economic life, structures of authority and power, the urban environment, patterns of employment,
<br>
manufacturing technology and production, public and private behaviours, diet, visual and written culture, <br>
aesthetic and intellectual standards and concepts, ideas and ideology, the understanding of the world. The<br>
Church, including monasteries, provided Christianitys institutional foundations. In the Larger administrative<br>
structure of Christianity, Fus was a province of the patriarchate of Constantinople. The Church in R.us was<br>
headed by a metropolitan properly of Kho sia, or of Fus, but in modern historiography usually labelled of
Kiev<br>
since that was his residence. Cnly one metropolitan during this period llarion (c.10514) is known to have been
a<br>
native of IKUS. The rest were appointees from Byzantium whose first language of religion was cjreek.4&<br>
immediately below th olitan were the bishops, in charge of Church organisation in the sub-districts. The
spread<br>
of bishoprics can serve as one rough indicator of the spread of organised Christianity itself. By the time of<br>
vLadLru-Lr Monomakh bishoprics were well established in the middle Dnieper region: at Chernigov and
Pereiaslavl; <br>
at Belgorod and lurev close to Kiev (possibly to help look after Kiev itself ). Moving northwards, there were<br>
bishoprics at Turov, Polotsk and Novgorod. Estimates vary as to the date of the foundation of the bishopric<br>
ofteostov, in the north-east, but no continuous episcopal presence can be traced there untilwell into the
twelfth<br>
century.4/ ever a hundred years after the official conversion, 4& See the brief biographies by Andrzej Poppe
in<br>
Podskalsky, christentum, pp. 2820. 4/ See Andrzej Poppe, werdegang der Diozesanstruktur der Kiever<br>
Metropolitankirche in den ersten jahrhunderten der christianisierung der Cstslaven, in K. c. Felmy et al. <br>
(eds.), Tausend Jahre Christentum in Kussland. Sum Millenn Taufe der Kiever R.us (cjottingen:
va^iitnlnoiclz<br>
and Kuprecht, lf}88), pp. 251^0; J.-P. Arrignon, La Creation^s simon franklin therefore, organised<br>
Christianity was still quite compact: solidly embedded along the northsouth, NovgorodKiev axis and in a<br>
cluster of bishoprics on the middle Dnieper, but not yet institutionally prominent further to the east or
west.48<br>
In other words, organised Christianity followed with a certain time-lag the political fortunes of the
dynasty.The<br>
first bishops must have come from Byzantium, or from Bulgaria (whence they could bring their experience
of<br>
C-hrLs,tLan,Lty in Slavonic), but by the second half of the eleventh century we know of several who were
trained<br>
locally, via F.us monasteries.43 Monks and bishops had to be celibate, while the parish clergy had to be married,
<br>
hence bishops were recruited from among monks, not from among the parish clergy (who were also likely to
have<br>
been educated to amuch lower level). The early history of Kus monasticism is predictably obscure t again by
the<br>
late eleventh cariury some quite substantial foundations were well established in Kiev and the other principal<br>
towns. The Churchs most public act was not prayer but building, and the institutions of Christianity<br>
transformed the urban landscape. Most churches were small and made of wood. Vladimirs Tithe church of
the<br>
Mother of Liod, in his palace compound in Kiev, was the first of the monumental masonry churches,50 and
a<br>
more or less continuous tradition of such buildings began from the second quarter of the eleventh century. <br>
Mstislav Vladimirovich initiateda building programme in Chernigov but he died when its centrepiece,the
church<br>
of the Transfiguration of the -Saviour, was still only as high as aman standing on horseback could stretch
with<br>
his hands.5i From the moment he assumed sole rule, laroslav Vladimirovich set about turning Kiev into a
focus<br>