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The Russian scholar V.A. Smetanin, whose work during the 1970s and 1980s dealt exclusively with Byzantine epistolography, would clearly like to think of himself as an 'epistolologist', occupied in the specialised field of Byzantine 'epistolology'. Epistolology is an auxiliary discipline within history, according to Smetanin, which encompasses both theoretical and practical concerns. Its theoretical interests are to work out methods for, (a 1) drawing boundaries between letters and other historical documents, (b 1) dating letters on the basis of their epistolological markings (epistolologicheskich priznakov), and (c 1) understanding the introduction and assimilation of correspondence into learned discourse. On its practical side, epistolology aims to solve problems of, (a 2) the immediate components (nepocredstvennoe vychlenenie) of correspondence, (b 2) its architectonics, and finally (c 2), the introduction and assimilation of the epistolographic legacy into learned discourse. Smetanin opens a middle road within epistolology, too, in effect a series of 'steps' (stupenich) which converge on both theory and practice. Thus the so-called (moxcbpiaiq (a 3) takes in the question of the distinguishing features of epistolography, npoeXsvoiq (b 3) works out its manner or conduct and etpapfioaig (c 3) studies its function or use. 1 When all is said and done, Smetanin suggests, epistolology will *My thanks to Dumbarton Oaks for awarding me a Summer Fellowship to complete research for this article, and to Margaret Mullett for reading it in an earlier draft. Needless to say, all mistakes are my own.

Modern scholars are in a good position to write broad, engaging, and coherent accounts of Byzantine monasticism, ones that explain its vital role in politics and society, its remarkable resiliency in response to historical change, and its lasting contribution to values and culture. Yet scholars today tend to prefer more specialized research, and very few comprehensive studies exist. Hagiography and charters (or typika), along with the writings of important reformers such as Theodore of Stoudios and Paul of the Evergetis Monastery, offer valuable insights into the movement. Important centres in Asia Minor, Constantinople, Mount Athos, and elsewhere are sufficiently documented and well studied. This chapter recommends three approaches towards a new narrative of monasticism. The first focuses on historical continuities, including an enduring attachment to patristic authority. The second charts historical divergences, notably over right relations between monks and society. The third discusses sporadic internal conflicts, including that over hesychasm.

Symeon the Stylite the Younger (521–598 CE ) was a renowned, influential “pillar dweller” ( stylítes ) in the tradition of his yet more famous namesake, Symeon the Stylite the Elder.