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208 Reviewstraditional naked Christ standing in the midst of the River Jordan.The second section presents a brief account of the history of books on Ukrainianterritory, from the Ostromir Gospelbook of 1056-1057 to Lessons for Sundays andholidays printed at the Pocajiv Monastery in 1794. Among the items displayed at theexhibition were a copy of the Ostrih Bible from 1581, Pamvo Berynda's Leksykonslavenorosskyi of 1653 (2nd ed.), and various liturgical books from the press of theStauropegian Brotherhood dated between 1644 and 1772.There are places in the text that require correction and addition. In part 1,Vvedenija do xramu, the Presentation of the Mother of God in the Temple (p. 3), isincorrectly translated as the Presentation of Christ in the Temple (Stritennja). TheVladimir Mother of God (p. 8) is also known as the VyShorod Mother of God, inreference to the first location of the famous icon at the palace of Jurij Dolgorukijoutside of Kiev. The iconostasis of the Church of the Dormition in Zovtanci is dated1638, not 1648 (pp. 14-15) or 1637 (p. 21). The beating of Christ is customarilycalled the Flagellation, not the Flogging (p. 16). The apostle Simon (Symeon) isincorrectly identified as Samuel (p. 18). In part 2, Slavic Casoslov is better translatedHorologion (Book of Hours) rather than Anthologien (p. 26), a more general term.The oldest manuscript of the Tale of Bygone Years is not from the fifteenth century(p. 26) but the fourteenth: the Laurentian copy of 1377. A mistranslation (pp.26-28) identifies the Radziwiłł copy (late 15th c.) as containing the oldest descriptionsof the life of the court, the prince's retinue, and the cities, whereas theUkrainian text correctly refers to oldest illustrations, viz. miniatures. Concerning theearliest written language in Rus', all books in Kievan Rus' were not initially writtenin the Old Church Slavonic language used by Saints Cyril and Methodius (p. 28); wehave no manuscripts from the ninth century and cannot be certain of the language'sprecise form. Moreover, the ecclesiastical language of the Orthodox Slavs alreadyreflects regional differences in the earliest texts extant (late tenth?-eleventh centuries).The eleventh-century Ostromir Gospelbook, for example, the oldest dated EastSlavic manuscript, contains patently East Slavic linguistic features and is betterdescribed as being written in Rusian Church Slavonic.Having provided a brief overview of the exhibition catalog, I must report thatsignificant portions of Hnatenko's text have been appropriated from the publishedmaterials of other scholars without proper attribution. A few examples will suffice toillustrate this very serious problem.Hnatenko cites Ukrajins'kyi seredriovicnyj zyvopys by Hryhorii Lohvyn et al.(Kiev, 1976) on one occasion, to support the claim that few icons survived from theearly period of Kievan Rus', fifteen in all, including such well-known works as theVladimir Mother of God, the Great Panagia, and the Golden-haired Angel (p. 9).Three paragraphs later, she discusses the technical aspects of the icon without indicatingher source of information: