for Byzantinistik (Byzantine studies) as a self-sufficient academic discipline in Germany. Their achievements were crowned in the following generation by the establishment of the first German Lehrstuhl for Byzantinstik at Munich, whose first occupant was Karl Krumbacher. Among Fallmerayer's scholarly contributions to Byzantine studies, only the History of the Empire of Trebizond is still cited as an authority. His general characterization of Byzantine society has also on occasion been revived, most notably by Romilly Jenkins. His Greek theory was already widely disputed in his lifetime, and is not accepted today. Its primary significance was as a "strong impetus for research in Byzantine as well as in modern Greek studies." Early criticisms were published by the Slovene scholar Jernej Kopitar, Friedrich Thiersch, Johann Wilhelm Zinkeisen, and by George Finlay. Fallmerayer's work played a decisive role in the development of Byzantine history as a discipline in Greece, where a number of late 19th- and early 20th-century scholars sought to disprove the thesis of Greek racial discontinuity (notable examples include Kyriakos Pittakis and Constantine Paparrigopoulos; Paparrigopoulos demonstrated in 1843 that Fallmerayer's theory had many pitfalls). On account of his insistence on the Slavic origin of the modern Greeks, Fallmerayer was considered a pan-Slavist by many in Greece, a characterization which in any case stood in opposition to his actual writings on contemporary politics. Fallmerayer's name eventually became "a symbol for hatred of the Greeks", and Nikos Dimou wrote (only partly in jest) that he had been raised to imagine Fallmerayer as a "blood-dripping Greek-eater" (αιμοσταγή ελληνοφάγο). In the twentieth century the charge of "neo-Fallmerayerism" was occasionally used by Greek scholars in an attempt to discredit the work of certain Western European scholars, including Cyril Mango, whose work bore no actual relation to Fallmerayer's. (The charge was also heard outside of Greece, for example, in the course of a debate between Kenneth Setton and Peter Charanis.) The first modern Greek translation of Fallmerayer's work appeared in 1984. Fallmerayer's account of the split between "Occident" and "Orient" hinged on his interpretation of the Russian Empire, which he perceived as a powerful blend of Slavic ethnic characteristics, Byzantine political philosophy, and Orthodox theology. Although he initially perceived this constellation with admiration, and viewed Russia as the potential savior of Europe from Napoleon, his view changed in the mid-1840s, perhaps as a result of his encounter with Fyodor Tyutchev, and he soon came to see Russia as