experience of Christianity. Byzantine culture differed from the rest of the world by its refined taste and sophistication. Byzantine art differed in the depth of religious substance and virtuosity of formal methods. The principal achievement of Byzantine theology was the ecclesiastic writings of the holy fathers. The high cultural level of Greek teachers posed difficult tasks for Kievan Rus’. Nevertheless, art of the Rus’ principalities of the tenth century differed from Byzantine prototypes of the same period. The peculiarities of the first "Russian" works of art, created by the "visiting" Greeks, included a magnitude and representativeness which demonstrated the ambitions of the young Russian state and its princely authority. Byzantine influence, however, couldn't spread quickly over the enormous territory of Rus’ lands, and their Christianization would take several centuries. For example, there were numerous pagan uprisings in the principalities of Suzdal and Rostov until the twelfth century, led by the volkhvy (волхвы, or pagan priests). The Rus had this significant contact with the Byzantine Empire, and chose to have various parts of the Bible translated from the Greek into Church Slavonic, they did not seem to be interested in other cultural resources that contact with Constantinople would have provided them. That is, although the Rus would have had access to the vast libraries of Greek philosophy, mathematics, and science housed there; there is no evidence that they translated any of these into Slavonic. Since access to these same documents is what is most often cited as giving rise to the Renaissance in Western Europe, this indifference on the part of the Rus seems to fly in the face of the argument that it was the Mongol invasions which caused Russia to "miss" the Renaissance. D. S. Likhachev notes that "the 'intelligentsia' of Kievan possessed very great mobility, and constantly traveled from principality to principality. Bands of builders, fresco-painters, and churchmen were continually moving from one principality to another, even in the years immediately following the Tatar-Mongol invasion". The study of the pagan culture of the Early East Slavs is based on excavations. One of the finds was the Zbruch Idol, a stone figure of a deity with four faces. Dobrynya i zmiy (Dobrynya and the Dragon) was one of the monuments of the epic literature of Rus’. There are different concepts on the correlation of Christianity and pagan beliefs among the East Slavs. Among them is the concept of a