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Journal articles on the topic 'Saint Nicholas of Myra'

Author: Grafiati

Published: 22 February 2023

Last updated: 31 July 2025

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1

Pak, Natalia V. "The Panegyric on Nicholas Kochanov, a Fool for Christ of Novgorod: Literary Sources." Studia Litterarum 8, no. 2 (2023): 288–315. http://dx.doi.org/10.22455/2500-4247-2023-8-2-288-315.

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The article examines the literary sources of the anonymous Panegyric on Nicholas, named Kochanov, a 14th-century Saint of Novgorod, presumably written in Novgorod in the middle of the 16th century. In numerous cases the author of the Panegyric conveys the few historical information about the life of the Saint by the borrowings from certain literary sources. Established ones are the Sermon on the memory of Basil of Caesarea by John XIII of Constantinople, the Panegyric of Nicholas of Myra attributed to Clement of Ohrid, and the anonymous Sermon on the transfer of the relics of Nicholas the Wond

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HAYES, DAWN MARIE. "The Cult of St Nicholas of Myra in Norman Bari, c. 1071–c. 1111." Journal of Ecclesiastical History 67, no. 3 (2016): 492–512. http://dx.doi.org/10.1017/s0022046915003371.

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This article explores the cult of St Nicholas in later eleventh-century Bari, focusing on its importance to the new Norman rulers in the region as well as to their subjects. While acknowledging the influence of earlier expressions of the cult in Normandy and in Byzantine southern Italy, it argues that for numerous reasons Nicholas was, for Bari, an especially important – and appropriate – intercessor. During these years, which witnessed the translation of the saint from Myra, economic developments, church politics and the demands of the First Crusade merged to render Nicholas an ideal patron f

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Lіuta, Tetiana. "Kyivan iconography of St. Nicholas of Myra-Lycia and the icon of St Nicholas the Wet from Saint Sophia Cathedral." Kyiv Historical Studies 20, no. 1 (2025): 138–55. https://doi.org/10.28925/2524-0757.2025.113.

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The history of the study of the Old Rus iconographic heritage of Kyiv is an extremely small contribution to the national history of art. Until now, Russian scholars with their biased attitude toward Ukrainian, and primarily Kyivan, iconographic sources, which were mostly stolen and appropriated by Moscow museums, have been leading the way in this research. Such an illustrative monument is the fresco of St Nicholas from St Michael’s Golden-Domed Cathedral, which is now kept in the Tretyakov Gallery. The purpose of the article is to clarify the attribution and search for the famous icon of St. N

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4

Khrustalev, Denis G. "THEODORUS THE GREEK, THE POPE’S MITROPOLICH’ OF ROME. REVISITING THE RELATIONS BETWEEN RUS AND THE PAPACY IN THE LATE 11TH CENTURY." Tyumen State University Herald. Humanities Research. Humanitates 8, no. 4 (2022): 77–109. http://dx.doi.org/10.21684/2411-197x-2022-8-4-77-109.

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The paper gives grounds for the viewpoint that historians can treat as probably valid the record in the Nikon Chronicle dated 6599 Creation Era (1091 CE) reporting the arrival of Theodorus the Greek’s papal mission from Rome in Kyiv with numerous saints’ relics. Arguments are put forward in favour of Theodorus’ identification with Pope Urban’s legate Teuzo, cardinal of San Giorgio in Velabro, who could have been set off to Rome, accompanied by Prince Yaroslav Sviatopolchich, whom the former could have met at the consecration of St. Egid Basilica in Somogyvár. This mission could be juxtaposed w

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Nistor, Adina-Lucia. "Kloos, Klusch, (K/C)Laas, Niels, Nietsch. Patronymic formations from the first name Nikolaus." Kronstädter Beiträge zur germanistischen Forschung 25 (June 20, 2025): 105–16. https://doi.org/10.31926/kbzgf.2025.25.07.

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In Medieval Germany, the name of Saint Nicholas of Myra was the second most frequently encountered first name after John. At least 1,000 German surnames were formed from the first name Nicholas. The abundance of these surnames is attributed to the various methods of surname formation, coupled with the fact that they were pronounced and written differently in all dialects. Among the patronymics undoubtedly derived from the first name Nicholas, the following ones stand out: Kloos Niklos; Klusch Niklos, Klos, Klus;(K/C)laas Niklas; Ni(e)tsch(e) the first syllable Ni(e)- from Nikolaus and the suff

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Legkikh, Victoria. "Patron Saints of Cities and Their Relics: From Medieval Times to Modernity." Yearbook of Balkan and Baltic Studies 7 (July 2024): 213–30. http://dx.doi.org/10.7592/ybbs7.09.

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Feasts associated with relics have occurred since antiquity. They play a major role in the life of both the Catholic and Orthodox churches. In contemporary practice, relic feasts often include both religious and secular events, which are especially significant in small cities that possess relics of a patron saint. This paper analyses the feasts associated with St Nicholas of Myra, St Euthemia of Chalcedon, and St Alexander Schmorell; two of these traditions go back to the medieval era, the third has more recent origins.

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NISTOR, Adina-Lucia. "THE SURNAME KLUSCH. A TRANSYLVANIAN PATRONYMIC DERIVED FROM THE FIRST NAME NICOLAE (NICHOLAS)." Analele Universităţii Bucureşti. Limbi şi Literaturi Străine 72, no. 2/2023 (2024): 27–37. http://dx.doi.org/10.62229/aubllslxxii/2_23/2.

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Many German surnames that appeared in the Middle Ages (e.g. Nikolai, Nick, Nigg(e)l, Nicklas, Klaas, Klasing, Klaus(s), Klausen, Klausmann, Klaw(es), Kloos, Laas, Niels(en), Nietsch(e), Nikusch, and others) derive from the first name Nicolae (Nicholas), the bishop of Myra (4th century), who was worshipped on December 6 in the Eastern church at first, and then in the Western one; the name comes from the Greek words nīke „victory” and laós „people”, meaning „victory of the people”. The name Klusch is a native Transylvanian patronymic that has its origin in the name of Saint Nicholas, being widel

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Takmer, Burak, and Mehmet Alkan. "Parerga to the Stadiasmus Patarensis (13): The road system in the mountainous area of Alacadağ in central Lycia and the roads indicated in the Vita of Nicholas of Sion." Gephyra 10 (June 14, 2013): 106–20. https://doi.org/10.5281/zenodo.4769657.

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This contribution introduces the Roman road connecting Myra to inner Lycia via the mountainous area of Alacadağ. The road called “Gâvuryolu” by the native population is already known, but has not been surveyed in its entirety and has not been fully published before. Therefore one of the main aims of the Stadiasmus Patarensis Project was to re-examine the route in connection with other Roman roads discovered around Alacadağ in 2010-2011. In addition, the secondary ways known in the mountainous area through which the main road passes are introduced, along with some ne

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Pshenichnyi, Petr Vladimirovich. "The role of holy wives' representations in the Medieval Rus' icons (XV–XVI centuries) with the main figure of St. Nicholas of Myra and the chosen saints." Философия и культура, no. 7 (July 2024): 17–30. http://dx.doi.org/10.7256/2454-0757.2024.7.71245.

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In the ancient Russian art of the XV–XVI centuries, there are often works with the image of St. St. Nicholas of Myra, represented in various iconographic types and accompanied by images of holy wives. These monuments have a similar compositional structure. Among them, the most significant are those icons where the image of the Myrlician saint is placed in the centerpiece, and the figures of selected saints are represented in the margins. The subject of the study in this work is the corpus of monuments with the central image of St. Nicholas as well as the figures of the chosen saints in the fie

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Krynicka, Tatiana. ""Dwaj święci" Aleksandra Kuprina: Studium przypadku." Colloquia Litteraria 35, no. 2 (2024): 117–36. http://dx.doi.org/10.21697/cl.2023.35.2.8.

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   Aleksandr Kuprin is considered to be a penetrating and wise observer of human life, admirer of colourful characters which represent different social groups, a writer who is able to transgress the borderlines of literary conventions in order to reveal fundamental truthes of the human existence. The tale Two saints proves these statements to be true. Its main heroes are Nicholas, bishop of Myra and John Cassian. Following the plot of the Russian folk legend, A. Kuprin depicts their journey in common to the Heavens, skilfully approximates both ancient saints to his reader and

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Silina, O. V. "The visualization of a hagiography: Frescoes of the chapel of St. Nicholas of Myra in the Cathedral of the Nativity of the Virgin of the Ferapontov Monastery." Journal of Visual Theology 6, no. 1 (2024): 150–61. http://dx.doi.org/10.34680/vistheo-2024-6-1-150-161.

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The Cathedral of the Nativity of the Virgin of the Ferapontov Monastery houses the life of St. Nicholas of Myra, consisting of 12 episodes, the earliest one among Russian murals. The cathedral was painted by the artel of the Muscovite painter Dionisy in 1502. The frescoes of St. Nicholas chapel (actually, a sacristy) with the central image of the Saint, located in the conch of the altar apse, have attracted much attention. Researchers did not fail to notice the expressiveness and psychological characterisation of the face of St. Nicholas in the central image. The combination of the themes of t

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Шлёнов, Дионисий. "The Title of St. Nicholas θαυματουργός in the Byzantine Christian Tradition". Метафраст, № 1(1) (15 червня 2019): 19–34. http://dx.doi.org/10.31802/2658-770x-2019-1-1-19-34.

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В статье рассматривается история эпитета «Чудотворец» применительно к личности свт. Николая Мирликийского. Исследование всех упоминаний в греческой христианской литературе приводит к выводам об особом распространении этого эпитета во втором тысячелетии. История эпитета в первом тысячелетии характеризуется тем, что чудотворцем с IV в. христианские авторы именовали Христа Спасителя, а затем, и по аналогии с Ним, - избранных святых. Античный термин «чудосовершение» (θαυ - ματοποιία) уступил более сильному по выразительности термину «чудотворение» (θαυ - ματουργία) в период христианской традиции.

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Kelly, Joseph F. "The Saint Who Would Be Santa Claus: The True Life and Trials of Saint Nicholas of Myra. By Adam C. English. Waco, Tex.: Baylor University Press, 2012. xii + 236 pp. $24.95 cloth." Church History 83, no. 1 (2014): 186–88. http://dx.doi.org/10.1017/s0009640713001807.

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14

Smith, Mark. "The saint who would be Santa Claus. The true life and trials of Nicholas of Myra. By Adam C. English. Pp. xii+230 incl. 11 figs. Waco, Tx: Baylor University Press, 2012. $20.99. 978 1 60258 634 5." Journal of Ecclesiastical History 65, no. 3 (2014): 652–53. http://dx.doi.org/10.1017/s0022046913002935.

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15

Hryhorchuk, Yulia. "AUTHOR’S PRAYER IN THE WORK OF WІRA WOWK". Polish Studies of Kyiv, № 35 (2019): 105–13. http://dx.doi.org/10.17721/psk.2019.35.105-113.

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The article is devoted to the analysis of the genre of the author’s prayer in the literary works of Wіra Wowk. The object of study for the first time was not only poetic, but also the writer’s prose and dramatic texts. The analysis of biographi- cal and literary works testified that the genre of prayer is an integral part of the Wіra Wowk’s work. This genre is multivariate embodied in the writer’s prose, poetry and drama. On the basis of the analysis of biographical and literary criticism, the organicity of the genre of prayer in the work of Vera Vovk and the specifics of his embodiment in pro

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Claudel, Paul. "Saint Nicolas/Saint Nicholas." Chesterton Review 45, no. 3 (2019): 308–11. http://dx.doi.org/10.5840/chesterton2019453/461.

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17

Brosman, Catharine Savage. "Saint Dorothy, and: Saint Nicholas." Christianity & Literature 70, no. 1 (2021): 70–71. http://dx.doi.org/10.1353/chy.2021.0005.

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Takmer, Burak. "Two Milestones on the Road from Myra to Limyra." Gephyra 1 (June 15, 2004): 107–17. https://doi.org/10.5281/zenodo.4772825.

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The author presents two milestones, each with three inscriptions dating from the 3rd and 4th centuries AD. The one was found in the bed of the river Başgözçay, near the modern town of Turunçova, the other in the Church of Nicholas in Myra. Both milestones once stood on the road from Myra to Limyra. In a detailed commentary Takmer then undertakes to reconstruct possible routes of this road using topographical, archaeological, epigraphical and literary evidence to support his view.

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19

Fortin, John R. "Saint Anselm’s Prayer to Saint Nicholas." American Benedictine Review 74, no. 2 (2023): 164–80. http://dx.doi.org/10.1353/ben.2023.a923821.

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20

Fox, Jennifer. "The Gospel According to Saint Nicholas." Media International Australia 81, no. 1 (1996): 85–89. http://dx.doi.org/10.1177/1329878x9608100115.

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Bode, Andrey B., and Tatiana V. Zhigaltsova. "Saint Nicholas Church in the pomor settlement of Maloshuyka — the oldest tent roof temple of the octagon-on-quadrangle type. History and architecture." Vestnik MGSU, no. 12 (December 2021): 1549–58. http://dx.doi.org/10.22227/1997-0935.2021.12.1549-1558.

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Introduction. The Saint Nicholas Church in Maloshuyka, dated 1638, is notable for being one of the earliest known examples of a widely spread type of wooden temple. Despite its historical and cultural significance, this object remains largely unstudied. To better understand the development of Russian wooden church construction and set up a typology, it is necessary to consider the Saint Nicholas Church in the context of all-Russian church building traditions of the 17th century. A monument of such significance needs to have its own place in the history of Russian wooden architecture. &#x

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Volkau, Mikola, and Kiryl Karliuk. "The Cult of St Nicholas as the Patron of Merchants in the Grand Duchy of Lithuania." Journal of Belarusian Studies 13, no. 2 (2025): 151–77. https://doi.org/10.30965/20526512-bja10022.

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Abstract The veneration of Saint Nicholas as the patron saint of merchants was widespread among both the Catholic and Orthodox communities of the Grand Duchy of Lithuania during the late Middle Ages. This was evident in the construction of St Nicholas Catholic churches in major cities throughout the Grand Duchy, a trend closely associated with the activities of German merchants in the region. In the 14th and the 15th centuries, Ruthenian merchants also embraced Saint Nicholas as their patron, primarily in the western regions of the state. The emphasis on the “trade” aspect of the saint’s cult

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Rutkowski, Jacek. "Tomistyczne wątki w "Łowie mądrości jako ćwiczeniu duchowym"." Rocznik Tomistyczny (2024) 13 (December 30, 2024): 291–96. https://doi.org/10.5281/zenodo.14544897.

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This article is aimed at pointing out the Thomistic themes contained in Antoni Śmist’s book <em>&bdquo;Łów mądrości” jako ćwiczenie duchowe. Transcendentalno-anagogiczna interpretacja filozofii Mikołaja Kuzańczyka</em>. The numerosity of Thomistic references throughout the book surpasses the needs induced by simple historical motifs. Antoni Śmist seems to treat Saint Thomas Aquinas not only as a historical reference but also as a representative of <em>philosophia perennis</em> and a permanent discussion partner. In this article are indicated two reasons that could justify su

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de Ceglia, Francesco Paolo. "The Science of Santa Claus: Discussions on the Manna of Nicholas of Myra in the Modern Age." Nuncius 27, no. 2 (2012): 241–69. http://dx.doi.org/10.1163/18253911-02702002.

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Nicholas of Myra, a bishop who lived between the third and fourth centuries AD, is considered to be the historical character on which the legendary figure of Santa Claus is based. His bones, which were brought to Bari in the Italian region of Apulia in 1087, are known in the Christian world for a particular trait: they exude a substance, considered miraculous by some, called manna. The aim of this paper is to reconstruct the debate that was conducted on natural philosophical grounds during the seventeenth and eighteenth centuries on the origins and nature of this liquid.

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Kireev, Nikolai N. "From “Logos” to 言葉 (Kotoba): a linguo‑cultural interpretation of Christian lexicon in the translations of Saint Nicholas of Japan". Богословский сборник Тамбовской духовной семинарии, № 2 (31) (7 липня 2025): 212–25. https://doi.org/10.51216/2687-072x_2025_2_212-225.

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This article is devoted to the study of linguo-cultural aspects of conveying Christian terminology in the missionary translations of Saint Nicholas of Japan. The relevance of the topic is due to the growing scholarly interest in missionary methods connected with translating liturgical and sacred texts into the language of the converted people, as well as the need to comprehend and actualize the spiritual heritage of Saint Nicholas of Japan in the context of modern missionary service. During his missionary service, which lasted more than half a century, Saint Nicholas worked in difficult condit

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van der Pijl, Yvon, and Karina Goulordava. "Black Pete, “Smug Ignorance,” and the Value of the Black Body in Postcolonial Netherlands." New West Indian Guide 88, no. 3-4 (2014): 262–91. http://dx.doi.org/10.1163/22134360-08803062.

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This article discusses the controversies over the blackface figure Black Pete (Zwarte Piet)—central to the popular Dutch Saint Nicholas holiday tradition—and the public uproar surrounding the Saint Nicholas feast in 2013. It combines history, social theory, and patchwork ethnography, and draws on theoretical approaches discussing race, capitalism, and the commodification of cultural difference to establish an understanding of the controversial character. In doing so, it argues that Black Pete is an invented tradition that marks a “white Dutch habitus” in which the historical context of colonia

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Antonopoulou, Theodora. "A Kanon on Saint Nicholas by Manuel Philes." Revue des études byzantines 62, no. 1 (2004): 197–213. http://dx.doi.org/10.3406/rebyz.2004.2291.

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Bush, Elizabeth. "The Legend of Saint Nicholas by Anselm Grün." Bulletin of the Center for Children's Books 68, no. 1 (2014): 27. http://dx.doi.org/10.1353/bcc.2014.0735.

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ΣΙΝΑΚΟΣ, Αναστάσιος. "Γυάλινο νομισματικό σταθμίο με παράσταση του Αγίου Νικολάου". Byzantina Symmeikta 28 (18 березня 2018): 229. http://dx.doi.org/10.12681/byzsym.13940.

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In the Museum of Byzantine Culture a glass numismatic weight (exagion) is kept. A bust of a bearded male figure, with a halo around his head, is depicted on the object. The bust is accompanied by an inscription on its both sides, which goes as follows: | ΝΙ | Κ, – Ο | Λ | Α, : ὁ ἅ(γιος) Νικόλα(ος). The saint is wearing the omophorion above phelonion, while he holds a book, probably the Gospel, with his left hand. Due to the depiction it carries, this exagion is unique. Research on this kind of objects is not aware of exagia with representations of saints. There are only exagia which carry the

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Haładewicz-Grzelak, Małgorzata. "Cultural codes in the iconography of St Nicholas (Santa Claus)." Sign Systems Studies 39, no. 1 (2011): 105–44. http://dx.doi.org/10.12697/sss.2011.39.1.04.

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This paper examines some aspects of the cultural codes implied in the iconography of St Nicholas (Santa Claus). The argument posits the iconography of St Nicholas as a vessel for capturing meanings and accumulating them in the construction of public culture. The discussion begins from the earliest developments of the Christian era and proceeds to contemporary depictions (imagology). The study is conducted on the basis of a representative selection of renditions of Saint Nicholas, including 350 pictures of medieval representations (Western and Eastern Christianity), folk extensions and secular

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Neskovic, Jovan. "Portals of the Church of Saint Nicholas in Bari." Zograf, no. 29 (2002): 21–34. http://dx.doi.org/10.2298/zog0329021n.

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The Church of Saint Nicolas in Bari, in southern Italy, is known as a church of great renown and importance, in view of the fact that it was built to receive the remains of Saint Nicholas, which are still kept in the church?s crypt, in the part of the building from where its construction began, at the end of the XI century. This church played a highly significant role in the creation of the specific, Romanic style of architecture in this region, so several important buildings were constructed using the basic typological and stylistic characteristics of the Church of Saint Nicholas. It was buil

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Ledovskikh, Natalia Petrovna. "Regional Orthodox culture: Brotherhood of Saint Nicholas of Mirliki." Общество: философия, история, культура, no. 12 (December 11, 2020): 134–39. http://dx.doi.org/10.24158/fik.2020.12.23.

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The author analyzes one of the brightest pages of the regional cultural heritage, the Brotherhood of Saint Nicholas based on archival documents and printed pre-revolutionary sources. The brotherhood was created at the end of the 19th century in Tuma, the village of Ryazan province, by the initiative of the clerics and the most active parishioners of the Holy Trinity Church. The main goal of the created organization was to attract people to the Trinity Church activities, to teach them to be socially active themselves, to solve pressing issues all together. The Brotherhood took care of low-incom

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Jerkić, Dragiša. "The Mystical in the Work of Saint Nicholas Velimirović." Review of Ecumenical Studies Sibiu 12, no. 2 (2020): 317–33. http://dx.doi.org/10.2478/ress-2020-0020.

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AbstractSt. Nikolaj Velimirović is known as one of the most influential Serbian theologians of the twentieth century. In his work he shows an admirable spiritual strength and contemplative depth that one would not expect from a thinker who was involved in all important ecclesiastical, political and cultural events of his era. He deliberately replaces the language and methods of academic theology with the language of poetry. This enables him to appropriately express the strength of his own mystical experience. He was fascinated by the ascetic and religious tradition of India and tried to explai

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KOVAL, Andriy. "Saint Nicholas in the icon painting by Kornylo Ustyianovych." Humanities science current issues 1, no. 48 (2022): 103–8. http://dx.doi.org/10.24919/2308-4863/48-1-15.

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TODOROVA, ZINAIDA. "SAINT NICHOLAS CHURCH IN UNEZHMA VILLAGE: HISTORY AND ARCHITECTURE." Studia Humanitatis 21, no. 4 (2021): 14–24. http://dx.doi.org/10.15393/j12.art.2021.3784.

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The article deals with a relatively unknown monument of wooden architecture – the Saint Nicholas Church (1824) in Unezhma village of the Onega District in the Arkhangelsk Region. The monument is extremely hard to reach, and it is located in a unique natural environment. The church stands out due to its architecture; however, it is poorly studied in terms of its construction history, architectural and artistic features, and interconnections with regional traditions. The church is described together with the bell tower built in 1792 as an architectural complex existing for more than four hundred

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van Campen, Jolien S., Eric van Diessen, Willem M. Otte, Marian Joels, Floor E. Jansen, and Kees P. J. Braun. "Does Saint Nicholas provoke seizures? Hints from Google Trends." Epilepsy & Behavior 32 (March 2014): 132–34. http://dx.doi.org/10.1016/j.yebeh.2014.01.019.

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Mitrea, Mihail. "‘Old wine in new bottles’? Gregory Palamas’ Logos on Saint Peter of Athos (BHG 1506)." Byzantine and Modern Greek Studies 40, no. 2 (2016): 243–63. http://dx.doi.org/10.1017/byz.2016.6.

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In this article I attempt to enter the less studied ‘working room’ of the hagiographer and metaphrastes Gregory Palamas by contextualizing and analyzing, both on its own terms and comparatively, Palamas’ literary debut, the Logos on Saint Peter of Athos (BHG 1506). The article shows to what extent the hagiographer used, changed, supplemented, departed from his source—the tenth/eleventh-century Vita of Saint Peter (BHG 1505) written by a certain Athonite monk Nicholas—and refashioned the image of the saint when (re)writing his life.

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Lychkovakh, Volodymyr. "SACRED AND ARTISTIC DIMENSIONS OF THE CHURCH OF ST. NICHOLAS FROM MYRA OF LYCIA NEAR ALUSHTA." Ukrainian Art Discourse, no. 1 (2021): 31–38. http://dx.doi.org/10.32782/uad.2021.1.3.

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Nap, Hanneke, Iris van der Zande, Eelco Kramer, and Gonda van den Heuvel. "ONDER DE HUID VAN ZWARTE PIET." De Moderne Tijd 2, no. 2 (2018): 161–87. http://dx.doi.org/10.5117/dmt2018.2.004.heuv.

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UNDER BLACK PETE’S SKIN Dark figures around the nineteenth-century Feast of Saint Nicholas The Dutch debate surrounding Black Pete (Zwarte Piet) has become deeply polarized. Proponents as well as opponents of the black assistant of Saint Nicholas base their opinions on his assumed origin. While supporters of Black Pete believe that he originated from pre-Christian traditions, the anti-Black Pete camp is convinced he can be traced back to a world of slavery and racism. This article shows that the present figure of Black Pete is a nineteenth-century amalgamation of different types and traditions

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Abalakin, V. K., A. A. Arkharov, Y. N. Gnedin, I. I. Kanayev, D. D. Polojentsev, and H. I. Potter. "The Role of the Central (Pulkovo) Observatory in Southern Hemisphere Star Observations." Highlights of Astronomy 12 (2002): 354–55. http://dx.doi.org/10.1017/s1539299600013733.

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The Nicholas Central Astronomical Observatory in Pulkovo, near Saint-Petersburg, was inaugurated as Russia's principal astronomical institution on 19 (7) August 1839. Construction of the observatory had begun in 1834 following the edict of the Russian Emperor Nicholas I, who had invited as his adviser Professor Friedrich Georg Wilhelm Struve, the Director of the Dorpat Observatory. Emperor Nicholas I appointed Wilhelm Struve as the Director of the new observatory. With regard to funding, the emperor had given Struve a carte blanche to enable him to order from German telescope makers the best a

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Mihai, Georgiana Mădălina. "The noble founders of Trifești, Roman county." Revista de istorie a Moldovei, no. 1-2(133-134) (October 2024): 170–81. http://dx.doi.org/10.58187/rim.133-134.10.

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Our analysis focuses on the church buildings in the commune of Trifești, the church in the village of Miron Costin, dedicated to „All Saints Sunday”, founded in 1520 by Jeremiah the Witness, the „Saint Nicholas” Church in Trifești, built at the end of the 18th century by one of the wealthiest families of nobles in Moldova, the Balș family. In the 19th century, the church „St. Nicholas” was part of the village of Șofrăcești, which was founded in 1834 by the innkeeper Gheorghe Vârnav,

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Hogge, Alice. "Closing the Circle: Nicholas Owen and Walter Owen of Oxford." Recusant History 26, no. 2 (2002): 291–300. http://dx.doi.org/10.1017/s0034193200030880.

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In her essay Blessed Nicholas Owen: Jesuit Brother and maker of hiding holes—a summary of the material on the soon-to-be saint held in the possession of the office of the Vice-Postulation, Farm Street— Margaret Waugh first identified Walter Owen, an Oxford carpenter, as the father of Nicholas Owen. Michael Hodgetts, in his article The Owens of Oxford published in this journal in October 1999, laid out all the known facts about Walter Owen and his family but stressed there was no conclusive evidence to support this identification. Although Nicholas Owen’s relationship to the printer Henry Owen,

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Stankova, Radoslava. "The prologue vitae of St. Nicholas the miracleworker in South Slavic medieval literature." Zbornik radova Vizantoloskog instituta, no. 60-1 (2023): 417–33. http://dx.doi.org/10.2298/zrvi2360417s.

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The article deals with the prologue (synaxarion) Vitae of St. Nicholas in Slavonic Cyrillic literature from the 13th to the 17th century. These texts function within the hymnographic composition practice and can be found in two types of liturgical books - the Prologue and the Menaion. They are usually extracts from extensive narratives, which is why this paper also looks at texts from two other types of medieval books (the Panegyric and the Reading Menaion) that contain The Acts of St. Nicholas, The Miracles of St. Nicholas and the so-called ?Another? Vita - St. Nicholas of Sion Vita. These te

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Ivashnyova, Lydiya L. "THE IMAGE OF SAINT NICHOLAS – THE ORGANIZER OF SURROUNDING WORLD." HUMANITARIAN RESEARCHES 59, no. 3 (2016): 56–60. http://dx.doi.org/10.21672/1818-4936.2016.59.3.056-060.

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Ryndina, Anna V. "The Semantic and Artistic Evolution of Images of Nicholas the Wonderworker. Russia and the West." Scientific and analytical journal Burganov House. The space of culture 18, no. 6 (2022): 10–36. http://dx.doi.org/10.36340/2071-6818-2022-18-6-10-36.

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In the article, devoted to the research of the image of St. Nicholas the Wonderworker, the author focuses on new trends in the study of ancient Russian art and, above all, in the study of architectural monuments, "minor forms" of liturgical purpose and plastics. The author especially emphasises that at the present stage, the issue of content, the connection of form formation with the structure of symbolic thinking within the cultural space of the era is actively brought to the fore. In this regard, the work of Pavel Florensky, The Church Ritual as a Synthesis of the Arts, is perceived as a pro

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Öz, Cüneyt. "A late roman Ampulla with the depiction of Saint Menas from Andriake Church B." Cercetări Arheologice 30, no. 1 (2023): 237–46. http://dx.doi.org/10.46535/ca.30.1.13.

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This study elaborates on an ampulla found in Church B in Andriake harbor. Church B, one of the six churches in Andriake, was built in the early 5th century AD and was in use until the early 7th century. There is a depiction of Saint Menas in the gesture of orans on both sides of the ampulla, which was found in the church during the excavation between 2011-2013. Additionally, on both sides of Menas, there are camels bent over on his feet. The ampulla, thought to have been produced in the Saint Menas sanctuary, is dated to the early 7th century AD. Saint Menas is one of the military saints born

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Pavlova, Svetlana. "The Nativity of Saint Nicholas Troparia and Kontakia in Russian Handwritten and Printed Sources." Scientific and analytical journal Burganov House. The space of culture 16, no. 4 (2020): 33–57. http://dx.doi.org/10.36340/2071-6818-2020-16-4-33-57.

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The present article emerged due to fortunate circumstances. It happened that an intact notation of a troparion to the Nativity of Saint Nicholas “Chudnoe i slavnoe rozhdestvo tvoe…” was found in the 17th century manuscript from the compendium of Archbishop D. Razumovskiy in the Russian State Library, fund 379, №66. The troparion itself is written in the form of the znamenny chant using kryuki (znamennaya notation). To date, the notation is the only record of both troparion and hymnography to the Nativity of Saint Nicholas. The article provides the chant in its original form “istinno pravoslavn

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Burnett, Sarah. "Rome Awards: A saint between east and west: the cult of Saint Nicholas in medieval Italy." Papers of the British School at Rome 77 (November 2009): 310–11. http://dx.doi.org/10.1017/s0068246200000222.

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Maguire, Henry. "The Life of Saint Nicholas in Byzantine Art. Nancy P. Ševčenko." Speculum 61, no. 2 (1986): 466–68. http://dx.doi.org/10.2307/2854084.

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Grotowski, Piotr Łukasz. "Saint Nicholas the New Martyr of Vounena and His Two Faces." IKON 14 (January 2021): 33–44. http://dx.doi.org/10.1484/j.ikon.5.128289.

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