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The relations between monasticism and scholarship in Byzantium are usually characterized as being in confl ict. Alexander Kazhdan noted that Byzantine monasteries, as opposed to Western ones, did not come to be “centers of cultural heritage preservation” and in the majority of cases rather took a hostile stance towards antique learning1 — which in fact formed the basis for all medieval science. Preservation of intellectual wealth in Byzantium used to be a worldly matt er. On the whole, Byzantium knew two kinds of “love of wisdom,” that is, two kinds of philosophy, and, in accordance with them, two kinds of scholarship and science. The fi rst kind — the “inner,” that is, church philosophy — denoted theology, ascetics, Christian ethics and morality, and sometimes also a virtuous monastic way of life in general. The second kind — the “outer,” that is, secular philosophy — applied to the septem artes liberales: grammar, logic, rhetoric, arithmetic, geometry, music, and astronomy.2 The teaching of the Seven Liberal Arts, based for the most part on achievements of ancient scholarship, formed the cornerstone of Byzantine education through all its history. Furthermore, the scholarly heritage of Antiquity always att racted the att ention of Byzantine intellectuals. Some personalities even won the name of “Christian humanists” for their striving to combine Christian ideals with those of ancient learning.

THE “AUTOBIOGRAPHY” ОF NIKEPHOROS BLEMMYDES. ON THE ISSUE OF RELATIONS BETWEEN MONASTICISM AND SCHOLARSHIP IN BYZANTIUM