Around thirty icons from the collection of the National Museum of History of Moldova feature Saint Nicholas the Hierarch and Miracle Worker. While most represent the later iconographic tradition, a few early images stand out as rare examples due to their composition. In the icon "Saint Nicholas with Scenes from His Life", the hierarch is depicted bust-length, blessing the Gospel. He is framed by two round medallions showing Christ and the Mother of God, who hand him the Gospel and the omophorion. Saint Nicholas, earlier than other saints, was portrayed with scenes from his hagiographic cycle. The first images of his life date back to the 11th century, represented on a folding icon from the Monastery of Saint Catherine at Sinai.
The museum icon dates from the early 19th century, preserving the traditional chest format typical of classical icons. Twelve panels illustrate episodes from the saint's life, arranged from left to right: four on the upper register, four on the lower, and two on each side, as follows: Birth of Saint Nicholas (1), Baptism of Saint Nicholas (2), Miracle of Healing the Crippled Woman (3), Apprenticeship of Young Nicholas (4), Ordination as Deacon (5), Ordination as Bishop (6) Vision of Constantine (7), Saint Nicholas Saves Three Voivodes from Execution (8), Miracle of Rescue from Drowning (9), Miracle of Saving Basil from the Arabs (10), Dormition of Saint Nicholas (11), Translation of the Relics of Saint Nicholas to Bari (12).
Saint Nicholas the Hierarch is commemorated by the Orthodox Church twice a year: on December 6/19, the day of his birth, and on May 9/22, the day his relics were transferred from Myra to Bari (1087). Among all saints of the Christian world, the image of Saint Nicholas is one of the most popular, easily recognizable even to those unfamiliar with iconography.
He was born in the Roman Empire, at Patara in the province of Lycia, between 260-280, though early sources omit the exact date. Coming from a wealthy family, he rejected fame and luxury. From an early age he devoted himself to prayer and the study of Holy Scripture, while also mastering other disciplines. He avoided noisy gatherings and idle talk, attended church regularly, and pursued a life of chastity. Later he dedicated himself to pastoral ministry, defending the Christian faith with perseverance and firmly opposing heresies. Through his care for people and the benefactions he performed everywhere, he became highly venerated not only in Myra but also in the surrounding regions. The grace of the Holy Spirit dwelling in his heart was revealed through miracles performed both during his life and after his death, earning him the enduring title of "Miracle Worker." Saint Nicholas passed away in the 330s (circa 334-337), and his remains were placed in a sumptuous marble tomb in the episcopal cathedral where he had served for many years. This soon became an important center of pilgrimage. Holy Tradition has preserved with accuracy the features of his portrait, and his appearance in icons is marked by a distinct individuality. Ecclesiastical art has produced numerous iconographic representations, ranging from bust images to full-length depictions. The diversity of these representations suggests that the final iconography of Saint Nicholas was not yet established, taking shape only in the 10th-11th centuries. It is said that an authentic icon from the basilica in Myra, executed during the saint's lifetime and mentioned in written sources as early as the 11th century, played a significant role in his veneration. Icons depicting the hagiographic cycle of Saint Nicholas spread widely in both Byzantine and post-Byzantine art, confirming the importance and popularity of his cult.
Tyragetia, serie nouă, vol. VII [XXII], nr. 1, Arheologie. Istorie Antică
Царский некрополь Ура и конструкция древних колес
На основе анализа данных о конструкции колес из Царского некрополя Ура - фрагменте каменной плитке, мозаичном «Штандарте» и колес повозок из погребений, а также привлечения находок, открытых на других памятниках, автор приходит к выводу, что на Древнем Востоке колеса трехчастной конструкции с серединой линзовидной формы вышли из употре��ления уже до рубежа IV-III тыс. до н.э. Когда у реальных повозок использовались уже трехчастные колеса, у которых средняя часть имела прямые параллельные стороны, колеса с линзовидной серединой продолжали изображать на печатях и посвятительных плитках, копируя их с более древних образцов.
Колеса реальных повозок рубежа IV-III тыс. до н.э., открытые в подкурганных погребениях Понто- Каспийской степи, имели среднюю часть с прямолинейными сторонами, т.е. конструкцию следующего этапа развития конструкции колеса. Поскольку, предположительно, первые колеса были сплошные одночастные и требовалось время на развитие трехчастной конструкции с серединой линзовидной, а затем и прямолинейной формы, появление колеса на Древнем Востоке должно датироваться значительно более ранним временем, чем это принято считать - не позднее начала IV тыс. до н.э.
Рис. 3. Отпечатки колес повозок в погребениях PG 789 (a-b) и PG 1232 (c), Ур (по Woolley 1934, plate 33, 62а). Рис. 4. Изображение повозки в «Реконструкции погребальной сцены в PG 789» (по Woolley 1934, plate 30). Рис. 5. Изображение повозки в верхнем регистре «Штандарта».
Рис. 6. Изображения повозок в нижнем регистре «Штандарта» (первая и вторая слева) Рис. 7. Изображение повозки в нижнем регистре «Штандарта» (третья слева)
Рис. 8. Колесо, Сузы (по Littauer, Crouwel 1979, fig. 5).
Рис. 9. Колесо, Мари (по Butterlin, Margueron 2006, fig. 3).
Рис. 10. Изображения колес (фрагменты мозаики), Мари (а - по Parrot 1971, fig. 10), (b-f - по Parrot 1967, pl. LXV/2462-2464; fig. 262/2465, 2598; 2466).
Рис. 12. Глиняные модели колес: a-b - Телль Брак (по Oates et al. 2001, fig. 488/36, 39), c - Чагар Базар (по Mallowan 1936, fig. 6/8); d - Телль Халава А (по Neufang, Pruβ 1994, Abb. 52/114). a - д=4 cm; b - д=7,1 cm; c - д=3,5 cm; d - д=10,5 cm
Рис. 13. Оттиск цилиндрической печати. Ур (по Amiet 1980, pl. 96/1260).
Рис. 14. Оттиск цилиндрической печати. Ур (по Amiet 1980, pl. 92/1216).
Рис. 15. Оттиск цилиндрической печати. Месопотамия (по Amiet 1980, pl. 92/1215).
Рис. 16. Оттиск цилиндрической печати (деталь). Месопотамия (по Littauer, Crouwel 1979, fig. 13).
Рис. 17. Чертеж отливки повозки из погребения новотитаровской культуры, Прикубанье (по Анфимов 1986).
Рис. 18. Остатки повозки в погребении новотитаровской культуры. Прикубанье (из архива И.И. Марченко и Н.Ю. Лимберис).
Елена Избицер
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Around thirty icons from the collection of the National Museum of History of Moldova feature Saint Nicholas the Hierarch and Miracle Worker. While most represent the later iconographic tradition, a few early images stand out as rare examples due to their composition...
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
31 August 1989 St., 121 A, MD 2012, Chisinau, Republic of Moldova
