Nicholas Petrov
Saint Petersburg Orthodox Theological Academy, Research, Department Member
- Saints' Cults, Russia, Russian Empire, Russian History, Russian Imperial History, Russian Studies, and 55 moreRussian and Slavonic Studies, Russian Art, St Petersburg, History of St. Petersburg, XVIII century, Eighteenth Century History, 18th Century Art, 18th Century Russia, History of Christianity, Church History, Orthodox Church History, History of the Orthodox Church, Anthropology of Christianity, Orthodox Christianity, Eastern Orthodox Christianity, Eastern Orthodoxy, Orthodox Theology, Eastern Orthodox Theology, Russian Orthodoxy, Russian Orthodox Church, Folk Orthodoxy, Paganism and Christianism, Saints, Cult of Saints, Archangel Michael, Saint Michael the Archangel, The Saint Michael's Castle, Religious History, Religious Studies, Theology and Religious Studies, Theology & Religious Studies, Philosophy and Religious Studies, Theosis, The Roman emperor Cult, Hagiography, Byzantine Hagiography, Latin Medieval Hagiography, Medieval Hagiography, Medieval & Renaissance Hagiography & Didactic Texts, Comparative hagiography, Russian Literature in the 18th century, Holy Foolishness, Icons, Russian icons, The House of Romanov In Russian History, Catherine II of Russia, Paul I (Emperor of Russia), Anthroponyms, Onomastic, Anthropology of Personal Names, Sacred Spaces, Icons and Rituals: Sacred Biography, Pilgrimage and Sacred Spaces, Castles, Castles and Fortifications, Medieval castles, Medieval Castles and Fortresses, and Medieval sexualityedit
The River Volkhov Region and the North-West Bank of Lake Ilmen during the 9th - 11th Centuries. Manual. St. Petersburg, 1996: This small book is a summary of the special course of lectures, which was given by the author at the department... more
The River Volkhov Region and the North-West Bank of Lake Ilmen during the 9th - 11th Centuries. Manual. St. Petersburg, 1996:
This small book is a summary of the special course of lectures, which was given by the author at the department of archaeology of St. Petersburg State University in 1994. The author's approach to historical interpretation of archaeological data, which were revealed at the Russian North-West and are dated within the 9th - 11th centuries, is based on the rejection of generally accepted search of correlations between the archaeological cultures and the ethnonyms, which are mentioned in the written sources. More fruitful looks the search of correlations between (1) the archaeological information on date and circumstances of construction and demolition of fortifications, settlements and their aggregates, and (2) the information from written sources about military and political events, which formed the system of prince's power in this region during the Viking Age. Such approach can be compared to the direction of archaeological researches, which was named "settlement archaeology".
This book contains the preface, which was written by Dmitriy Machinskiy.
This small book is a summary of the special course of lectures, which was given by the author at the department of archaeology of St. Petersburg State University in 1994. The author's approach to historical interpretation of archaeological data, which were revealed at the Russian North-West and are dated within the 9th - 11th centuries, is based on the rejection of generally accepted search of correlations between the archaeological cultures and the ethnonyms, which are mentioned in the written sources. More fruitful looks the search of correlations between (1) the archaeological information on date and circumstances of construction and demolition of fortifications, settlements and their aggregates, and (2) the information from written sources about military and political events, which formed the system of prince's power in this region during the Viking Age. Such approach can be compared to the direction of archaeological researches, which was named "settlement archaeology".
This book contains the preface, which was written by Dmitriy Machinskiy.
Research Interests: Russian Studies, Medieval History, Medieval Studies, Early Medieval Archaeology, Early Medieval History, and 15 moreMedieval Archaeology, Viking Age Archaeology, Russian History, Early Medieval And Medieval Settlement (Archaeology), Fortified Settlements (Archaeology), Novgorod the Great, Medieval Fortifications, Viking Age, Early Medieval Fortifications, Staraya Ladoga, Ethnicity and Identity in the Medieval Period, Medieval Stronghold, Vikings in the East, Early Medieval Period, and Ethnonyms
The Emperor Paul I and the cult of St. Paul of Constantinople at St. Petersburg: Formation of the cult of St. Paul of Constantinople (St. Paul the Confessor) at St. Petersburg was connected with the ascension of Paul I on the day of this... more
The Emperor Paul I and the cult of St. Paul of Constantinople at St. Petersburg:
Formation of the cult of St. Paul of Constantinople (St. Paul the Confessor) at St. Petersburg was connected with the ascension of Paul I on the day of this saint (November 6, 1796). Definitely it was important for the new emperor that St. Paul of Constantinople was his namesake. House church of the Naval Cadet Corps was consecrated on March 15, 1797 and it was dedicated to this saint. His veneration was continued after the murder of Paul I. The set of documents of 1857-1858, which are connected with the construction of one more church in St. Michael's Castle (in the emperor's bedroom, where Paul I was killed), shows that well-known dedication of this church to the apostles St. Peter and St. Paul was preceded by the intention to dedicate it to St. Paul of Constantinople. Actualization of his cult in the 19th century could be connected with one detail, which contain the descriptions of the murder of Paul I: the emperor was strangled with an officer's scarf. Hagiographical description of the murder of St. Paul of Constantinople contains the similar detail: "...The Arians attacked him and strangled him with his omophorion..." Perhaps with the time this omophorion of St. Paul of Constantinople, which became an instrument of his murder, was recognized as some prototype of a scarf, which was used for strangulation of the emperor Paul I.
Formation of the cult of St. Paul of Constantinople (St. Paul the Confessor) at St. Petersburg was connected with the ascension of Paul I on the day of this saint (November 6, 1796). Definitely it was important for the new emperor that St. Paul of Constantinople was his namesake. House church of the Naval Cadet Corps was consecrated on March 15, 1797 and it was dedicated to this saint. His veneration was continued after the murder of Paul I. The set of documents of 1857-1858, which are connected with the construction of one more church in St. Michael's Castle (in the emperor's bedroom, where Paul I was killed), shows that well-known dedication of this church to the apostles St. Peter and St. Paul was preceded by the intention to dedicate it to St. Paul of Constantinople. Actualization of his cult in the 19th century could be connected with one detail, which contain the descriptions of the murder of Paul I: the emperor was strangled with an officer's scarf. Hagiographical description of the murder of St. Paul of Constantinople contains the similar detail: "...The Arians attacked him and strangled him with his omophorion..." Perhaps with the time this omophorion of St. Paul of Constantinople, which became an instrument of his murder, was recognized as some prototype of a scarf, which was used for strangulation of the emperor Paul I.
Research Interests: Russian Studies, Hagiography, Eighteenth Century History, XVIII century, Cult of Saints, and 15 moreSaints' Cults, Russian History, Russian Orthodoxy, Religious History, 18th Century Russia, Russian Art, Russia, St Petersburg, Religious Studies, Russian Empire, Saints, Russian Imperial History, Saints and Hagiography, Russian icons, and Paul I (Emperor of Russia)
"Holiness of the Lord Becometh Thine House for Ever": Representation of the sacral texts by redirection of a quote from God to the Tsar was well known in eighteenth-century Russia. A special set of representations of the sacral texts... more
"Holiness of the Lord Becometh Thine House for Ever":
Representation of the sacral texts by redirection of a quote from God to the Tsar was well known in eighteenth-century Russia. A special set of representations of the sacral texts is connected with the emperor Paul I. Among them - the edited quotation of the final half-verse from the 92nd (93rd) Psalm, which was placed on the southern facade of St. Michael's Castle at St. Petersburg: "Holiness of the Lord becometh thine house for ever". The editing of Church Slavonic text consisted here in replacing of the address "O Lord" by the appropriate possessive adjective. Thus the words, which are referred to God's house in the Psalm, were forwarded to Paul's new residence. The inscription on castle was reflected in Alexander Yastrebtzov's ode and an example of implicit polemic with this Paul's representation can be revealed in one speech of metropolitan Platon (Levshin). In the early 19th century German authors accompanied the exact publications of the inscription on St. Michael's Castle with the corresponding quotation from the Luther Bible. And in Russian translations of these descriptions of the castle, which were published during the 1870s - 1880s, the references to the 92nd (93rd) Psalm were omitted. Apparently, in contrast to the German authors their later Russian translators understood the dissimilarity between the inscription on St. Michael's Castle and Ps. 92(93):5. However the historian Pyotr Petrov not only ignored this difference, but also supposed that this inscription was made originally for St. Isaac's Cathedral.
Representation of the sacral texts by redirection of a quote from God to the Tsar was well known in eighteenth-century Russia. A special set of representations of the sacral texts is connected with the emperor Paul I. Among them - the edited quotation of the final half-verse from the 92nd (93rd) Psalm, which was placed on the southern facade of St. Michael's Castle at St. Petersburg: "Holiness of the Lord becometh thine house for ever". The editing of Church Slavonic text consisted here in replacing of the address "O Lord" by the appropriate possessive adjective. Thus the words, which are referred to God's house in the Psalm, were forwarded to Paul's new residence. The inscription on castle was reflected in Alexander Yastrebtzov's ode and an example of implicit polemic with this Paul's representation can be revealed in one speech of metropolitan Platon (Levshin). In the early 19th century German authors accompanied the exact publications of the inscription on St. Michael's Castle with the corresponding quotation from the Luther Bible. And in Russian translations of these descriptions of the castle, which were published during the 1870s - 1880s, the references to the 92nd (93rd) Psalm were omitted. Apparently, in contrast to the German authors their later Russian translators understood the dissimilarity between the inscription on St. Michael's Castle and Ps. 92(93):5. However the historian Pyotr Petrov not only ignored this difference, but also supposed that this inscription was made originally for St. Isaac's Cathedral.
Research Interests: Russian Studies, Eighteenth Century History, XVIII century, Cult of Saints, Saints' Cults, and 15 moreRussian History, Russian Orthodoxy, Religious History, 18th Century Russia, Orthodox Christianity, Russia, St Petersburg, Religious Studies, Russian Empire, Russian Imperial History, Saint Michael the Archangel, History of St. Petersburg, Archangel Michael, The Saint Michael's Castle, and Paul I (Emperor of Russia)
The Sacral Architectural Dominants at Saint Petersburg of the Late 18th Century: the Cathedral of Catherine II and the Castle of Paul I: Connection of the construction of St. Michael's Castle as an imperial residence with the medieval... more
The Sacral Architectural Dominants at Saint Petersburg of the Late 18th Century: the Cathedral of Catherine II and the Castle of Paul I:
Connection of the construction of St. Michael's Castle as an imperial residence with the medieval European image of a fortress-church and with the legend about the appearance of Archangel Michael indicates that Paul I opposed this new architectural expression of Russian absolutism to the construction of architectural sacral dominant in the imperial capital (St. Isaac's Cathedral) by Catherine II according to the patterns of ancient Rome. Interpretation of this cathedral as Peter the Great's temple is traced in the poetic texts of that time very good. When Catherine II started the construction of St. Isaac's Cathedral, she followed the ancient Roman model of self-sacralization of a ruler: the latter built a temple, which was dedicated to his predecessor (who has been sacralized already). Comparison of the rituals of foundation of St. Isaac's Cathedral in 1768 and St. Michael's Castle in 1797 attracts the special interest in the context of information about the other similar ceremonies of that time, which were connected with both church and secular buildings. When Catherine II founded St. Isaac's Cathedral, she just "duplicated" the actions of bishop, but when Paul I founded St. Michael's Castle, he pushed a bishop into the background. We can assume that Paul I desired to replace the concept of the ensemble, which joined St. Isaac's Cathedral and the equestrian statue of Peter I, by another site, which combined St. Michael's Castle with, so to say, Paul's personal "Bronze Horseman" (the sculpture, which was made by Carlo Bartolomeo Rastrelli). When St. Michael's Castle was finished its sacral status was indicated by the inscription, which was placed on its southern facade (the edited quote from Ps 92:5 - "God's holiness befits Your house forevermore"). Paul I perceived his castle as an architectural antithesis to the cathedral of his mother. He tried to escape from the eclectic space of elegant religious and political game of Catherine II to the area of serious, non-gaming "heavy" Middle Ages. But due to the irreversibility of historical process Paul I remained within a discourse of game. Perhaps this circumstance can be considered as at least one of the sources of that sense of tragedy, which is associated with Paul's Pre-Romanticism so clearly.
Connection of the construction of St. Michael's Castle as an imperial residence with the medieval European image of a fortress-church and with the legend about the appearance of Archangel Michael indicates that Paul I opposed this new architectural expression of Russian absolutism to the construction of architectural sacral dominant in the imperial capital (St. Isaac's Cathedral) by Catherine II according to the patterns of ancient Rome. Interpretation of this cathedral as Peter the Great's temple is traced in the poetic texts of that time very good. When Catherine II started the construction of St. Isaac's Cathedral, she followed the ancient Roman model of self-sacralization of a ruler: the latter built a temple, which was dedicated to his predecessor (who has been sacralized already). Comparison of the rituals of foundation of St. Isaac's Cathedral in 1768 and St. Michael's Castle in 1797 attracts the special interest in the context of information about the other similar ceremonies of that time, which were connected with both church and secular buildings. When Catherine II founded St. Isaac's Cathedral, she just "duplicated" the actions of bishop, but when Paul I founded St. Michael's Castle, he pushed a bishop into the background. We can assume that Paul I desired to replace the concept of the ensemble, which joined St. Isaac's Cathedral and the equestrian statue of Peter I, by another site, which combined St. Michael's Castle with, so to say, Paul's personal "Bronze Horseman" (the sculpture, which was made by Carlo Bartolomeo Rastrelli). When St. Michael's Castle was finished its sacral status was indicated by the inscription, which was placed on its southern facade (the edited quote from Ps 92:5 - "God's holiness befits Your house forevermore"). Paul I perceived his castle as an architectural antithesis to the cathedral of his mother. He tried to escape from the eclectic space of elegant religious and political game of Catherine II to the area of serious, non-gaming "heavy" Middle Ages. But due to the irreversibility of historical process Paul I remained within a discourse of game. Perhaps this circumstance can be considered as at least one of the sources of that sense of tragedy, which is associated with Paul's Pre-Romanticism so clearly.
Research Interests: Russian Studies, Eighteenth Century History, XVIII century, Cult of Saints, Saints' Cults, and 15 moreRussian History, Russian Orthodoxy, Religious History, 18th Century Russia, Orthodox Christianity, St Petersburg, History of architecture, Religious Studies, Church architecture, Russian Empire, Russian Imperial History, Catherine II of Russia, History of St. Petersburg, The Saint Michael's Castle, and Paul I (Emperor of Russia)
On the Sacral Nature of the Name of St. Michael's Castle in Saint Petersburg: Uniqueness of the name, which was given by Paul I to his palace-castle and which connects it with the image of archangel Michael, has been often mentioned in... more
On the Sacral Nature of the Name of St. Michael's Castle in Saint Petersburg:
Uniqueness of the name, which was given by Paul I to his palace-castle and which connects it with the image of archangel Michael, has been often mentioned in the historical publications. The sacral nature of this name can be explained by Paul's seeing in this building a castle, a fortress and not just a new palace. For its understanding as the building, which pretended to some special sacral status, the concept of a fortress-church, which was embodied in many medieval European temples, is essential. We can not talk about any their influence on the architectural appearance of St. Michael's Castle, however, it is possible to assume that the general idea of such temples-fortresses was reflected in it. French churches were used as fortifications during the Hundred Years’ War and the texts of that time contains the combinations of words, which correspond to the later historical and architectural term "les églises fortifiées". Inspite of the spread of artillery the fortresses-churches functioned in Europe during the 16th - 17th centuries and in the late 18th century the fortification function of a church as such was actualized in the events of the Great French Revolution. Paul could make his acquaintance with the image of fortress-church most likely during his journey through European countries during 1781-1782. The ideological basing of St. Michael's Castle on medieval ideas should not be confused with the ardour for Gothic architecture in Russia during the reign of Catherine II - the gaming architectural interpretation of a manor as a fortress was connected with many rural residences of Russian nobles in that time. The gaming perception of a manor as a fortress, joined with the custom of dedicating of the fortresses to saints, was reflected in 1762 in the name, which was given by Yekaterina Dashkova to her manor (Kir'yanovo). Apparently in St. Petersburg of the 18th century this case was the only example (besides St. Michael's Castle) of the situation, when a naming of a residence by a name of a saint reflected his local cult, which arose or was actualized short time ago.
Uniqueness of the name, which was given by Paul I to his palace-castle and which connects it with the image of archangel Michael, has been often mentioned in the historical publications. The sacral nature of this name can be explained by Paul's seeing in this building a castle, a fortress and not just a new palace. For its understanding as the building, which pretended to some special sacral status, the concept of a fortress-church, which was embodied in many medieval European temples, is essential. We can not talk about any their influence on the architectural appearance of St. Michael's Castle, however, it is possible to assume that the general idea of such temples-fortresses was reflected in it. French churches were used as fortifications during the Hundred Years’ War and the texts of that time contains the combinations of words, which correspond to the later historical and architectural term "les églises fortifiées". Inspite of the spread of artillery the fortresses-churches functioned in Europe during the 16th - 17th centuries and in the late 18th century the fortification function of a church as such was actualized in the events of the Great French Revolution. Paul could make his acquaintance with the image of fortress-church most likely during his journey through European countries during 1781-1782. The ideological basing of St. Michael's Castle on medieval ideas should not be confused with the ardour for Gothic architecture in Russia during the reign of Catherine II - the gaming architectural interpretation of a manor as a fortress was connected with many rural residences of Russian nobles in that time. The gaming perception of a manor as a fortress, joined with the custom of dedicating of the fortresses to saints, was reflected in 1762 in the name, which was given by Yekaterina Dashkova to her manor (Kir'yanovo). Apparently in St. Petersburg of the 18th century this case was the only example (besides St. Michael's Castle) of the situation, when a naming of a residence by a name of a saint reflected his local cult, which arose or was actualized short time ago.
Research Interests: Russian Studies, Eighteenth Century History, XVIII century, Cult of Saints, Saints' Cults, and 15 moreRussian History, Russian Orthodoxy, 18th Century Russia, St Petersburg, Religious Studies, Church architecture, Russian Empire, Medieval church architecture, Russian Imperial History, Medieval Castles and Fortresses, Saint Michael the Archangel, History of St. Petersburg, Archangel Michael, The Saint Michael's Castle, and Paul I (Emperor of Russia)
Coins of the Reign of Paul I and the Gospel Tale about the Caesar's Denarius: In this article the change of appearance of gold and most silver Russian coins, which was made by the emperor Paul I, is considered. Paul refused to stamp on... more
Coins of the Reign of Paul I and the Gospel Tale about the Caesar's Denarius:
In this article the change of appearance of gold and most silver Russian coins, which was made by the emperor Paul I, is considered. Paul refused to stamp on them the named monarch's portrait and started to mint on them the inscription "Not to us, not to us, but to Your name" (the reduced beginning of Ps 115:1). Disappearance of an emperor's portrait from the obverses of coins was a challenge to the conviction of that time that its presence on the appropriate coins has fundamental importance for their values. This inscription looks like a dedication of a coin to God and at the same time - as an explanation of absence of the named Paul's portrait on it. Such explanation turns us to the gospel tale about Caesar's denarius. Paul dialogized his perception of this narrative. He, so to say, "continued" the sacred text with his actions. However, it could be that conditionality of Paul's monetary innovation with this gospel tale was just implicit one. The only source describes the response of Paul himself to placement of the inscription "Not to us, not to us, but to Your name" on the coins and in that text Paul doesn't clarify the motives of this innovation. It is possible to talk that Paul stayed in the situation of internal personal conflict, in which the inclination for making of external socio-religious behavior as a repeat or a reconstruction contradicted the internal aspiration for creative perception of the sacred texts. The occasional breaks of this aspiration outside Paul's mind allow us to understand the depth of its presence in his nature.
In this article the change of appearance of gold and most silver Russian coins, which was made by the emperor Paul I, is considered. Paul refused to stamp on them the named monarch's portrait and started to mint on them the inscription "Not to us, not to us, but to Your name" (the reduced beginning of Ps 115:1). Disappearance of an emperor's portrait from the obverses of coins was a challenge to the conviction of that time that its presence on the appropriate coins has fundamental importance for their values. This inscription looks like a dedication of a coin to God and at the same time - as an explanation of absence of the named Paul's portrait on it. Such explanation turns us to the gospel tale about Caesar's denarius. Paul dialogized his perception of this narrative. He, so to say, "continued" the sacred text with his actions. However, it could be that conditionality of Paul's monetary innovation with this gospel tale was just implicit one. The only source describes the response of Paul himself to placement of the inscription "Not to us, not to us, but to Your name" on the coins and in that text Paul doesn't clarify the motives of this innovation. It is possible to talk that Paul stayed in the situation of internal personal conflict, in which the inclination for making of external socio-religious behavior as a repeat or a reconstruction contradicted the internal aspiration for creative perception of the sacred texts. The occasional breaks of this aspiration outside Paul's mind allow us to understand the depth of its presence in his nature.
Research Interests: Russian Studies, Eighteenth Century History, Orthodox Theology, XVIII century, Numismatics, and 15 moreRussian History, 18th Century Art, Religious History, 18th Century Russia, Orthodox Christianity, Russia, Religious Studies, Russian Empire, Coins, Eastern Orthodoxy, Theology and Religious Studies, Russian Imperial History, Eastern Orthodox Christianity, Eastern Orthodox Theology, and Paul I (Emperor of Russia)
On the Sacralization of the Monarch's Image in Russia during the 18th - early 19th Centuries: This article is devoted to consideration of the phenomenon of a monarch's sacralization in synodal Russia from the point of view of potestas... more
On the Sacralization of the Monarch's Image in Russia during the 18th - early 19th Centuries:
This article is devoted to consideration of the phenomenon of a monarch's sacralization in synodal Russia from the point of view of potestas imagology. Contamination of Russian emperors with the ancient pagan gods during the 18th century was no less significant reflection of this phenomenon than interpretation of their images by Christian theology. Conjugation of the image of Peter I with the ancient gods and heroes, which is well known from the descriptions of the triumphal arches, looks excessive. This deliberate variety of Peter's image led to some "erosion" of a sacredness of the characters, which were contaminated with him. The phenomenon under review came to its highest point of development during the reign of Catherine II. The title of Catherine's sculptural image, which was formulated as "a goddess in the person of an empress", could replace in that time another title of the same statue, which stated "an empress in the person of a goddess". It is appropriate to compare the cult of Catherine II with the ancient Roman emperor's cults. Termination of the practice of depicting of Russian monarchs as pagan gods was connected with the making of the medal portrait of Alexander I in the person of Slavic pagan god Rodomisl by Fyodor Tolstoy in 1814. Russian phenomenon of sacralization of a monarch found its expression in the likening of his portrait to Christian icon as well. In general, this phenomenon looks like a distorted reflection of Christian idea of theosis of a human, which was peculiarly perceived and described in the specific conditions of absolutism.
This article is devoted to consideration of the phenomenon of a monarch's sacralization in synodal Russia from the point of view of potestas imagology. Contamination of Russian emperors with the ancient pagan gods during the 18th century was no less significant reflection of this phenomenon than interpretation of their images by Christian theology. Conjugation of the image of Peter I with the ancient gods and heroes, which is well known from the descriptions of the triumphal arches, looks excessive. This deliberate variety of Peter's image led to some "erosion" of a sacredness of the characters, which were contaminated with him. The phenomenon under review came to its highest point of development during the reign of Catherine II. The title of Catherine's sculptural image, which was formulated as "a goddess in the person of an empress", could replace in that time another title of the same statue, which stated "an empress in the person of a goddess". It is appropriate to compare the cult of Catherine II with the ancient Roman emperor's cults. Termination of the practice of depicting of Russian monarchs as pagan gods was connected with the making of the medal portrait of Alexander I in the person of Slavic pagan god Rodomisl by Fyodor Tolstoy in 1814. Russian phenomenon of sacralization of a monarch found its expression in the likening of his portrait to Christian icon as well. In general, this phenomenon looks like a distorted reflection of Christian idea of theosis of a human, which was peculiarly perceived and described in the specific conditions of absolutism.
Research Interests: Russian Studies, Eighteenth Century History, XVIII century, Nineteenth-century Art, Russian History, and 15 moreRussian Orthodoxy, 18th Century Art, 18th Century Russia, Theosis, Russian Art, St Petersburg, Religious Studies, Paganism and Christianism, Russian Imperial History, Catherine II of Russia, History of St. Petersburg, Medallic Art, Russian icons, The Roman emperor Cult, and Peter the Great
The Imperial Cult of Archangel Michael during the Reign of Paul I: This article is devoted to consideration of the concrete manifestations of archangel Michael's cult, which were done by the Russian emperor Paul I. The piety of Paul I... more
The Imperial Cult of Archangel Michael during the Reign of Paul I:
This article is devoted to consideration of the concrete manifestations of archangel Michael's cult, which were done by the Russian emperor Paul I. The piety of Paul I could be connected with archangel Michael's image even before his accession to the throne: Paul's birthday (September 20) corresponds to the day of St. Michael of Chernigov, who was named in honor of archangel Michael. However the definite evidences of formation by Paul his special archangel Michael's cult are revealed after Paul’s accession to the throne (November 6, 1796) only: consecrations of the house churches in St. Michael's Castle at St. Petersburg (1800) and in Slobodskoy Palace at Moscow (1797), consecration of the fortress which was founded at an island near the coast of Alaska (1799), namings of the grand duke Michael Pavlovich (1798) and the future metropolitan Michael (Desnitzkiy) (1799), namings of the ships, the reflections of this cult in a court poetry (G.R.Derzhavin, V.P.Petrov, A.Yastrebtzov, S.V.Russov). Veneration of archangel Michael by Paul I looks like the result of just a personal religious reflection of this Russian emperor and can not be interpreted as a manifestation of an imperial political mythology, connected with some general ideas about the patronage of a state or a nation by archangel Michael. Perhaps it is only one real sample of political manifestation of archangel Michael's cult, which was made by Paul: the setting of a holiday for "Russian Cavalier Order" on the 8th of November (when the Church celebrates the Synaxis of archangel Michael and the other bodiless Heavenly Powers).
This article is devoted to consideration of the concrete manifestations of archangel Michael's cult, which were done by the Russian emperor Paul I. The piety of Paul I could be connected with archangel Michael's image even before his accession to the throne: Paul's birthday (September 20) corresponds to the day of St. Michael of Chernigov, who was named in honor of archangel Michael. However the definite evidences of formation by Paul his special archangel Michael's cult are revealed after Paul’s accession to the throne (November 6, 1796) only: consecrations of the house churches in St. Michael's Castle at St. Petersburg (1800) and in Slobodskoy Palace at Moscow (1797), consecration of the fortress which was founded at an island near the coast of Alaska (1799), namings of the grand duke Michael Pavlovich (1798) and the future metropolitan Michael (Desnitzkiy) (1799), namings of the ships, the reflections of this cult in a court poetry (G.R.Derzhavin, V.P.Petrov, A.Yastrebtzov, S.V.Russov). Veneration of archangel Michael by Paul I looks like the result of just a personal religious reflection of this Russian emperor and can not be interpreted as a manifestation of an imperial political mythology, connected with some general ideas about the patronage of a state or a nation by archangel Michael. Perhaps it is only one real sample of political manifestation of archangel Michael's cult, which was made by Paul: the setting of a holiday for "Russian Cavalier Order" on the 8th of November (when the Church celebrates the Synaxis of archangel Michael and the other bodiless Heavenly Powers).
Research Interests: Russian Studies, Eighteenth Century History, XVIII century, Cult of Saints, Saints' Cults, and 15 moreRussian History, Russian Orthodoxy, 18th Century Russia, St Petersburg, Religious Studies, Russian Empire, Saints, Russian Imperial History, Saint Michael the Archangel, History of St. Petersburg, Archangel Michael, The House of Romanov In Russian History, Romanovs, The Saint Michael's Castle, and Paul I (Emperor of Russia)
Archangel Michael and Emperor Paul I: The legend about appearance of archangel Michael in St. Petersburg in 1796 has the nearest analogies among European medieval narratives and first of all - in the tale, which is connected with the... more
Archangel Michael and Emperor Paul I:
The legend about appearance of archangel Michael in St. Petersburg in 1796 has the nearest analogies among European medieval narratives and first of all - in the tale, which is connected with the Mont-Saint-Michel abbey. Representation of this tale by the Russian emperor Paul I was not a simple adoption of a plot from European Christian folklore. The guard, who is mentioned in the Petersburgian legend as a visionary, was a real person and thus he took some part in formation of archangel Michael’s cult by Paul I. Probably in the primary report of that guard the identification of an apparition was absent and Paul identified it himself on the base of European narratives. Further development of the imperial cult of archangel Michael during the reign of Paul I determined the choice of the name for his youngest son in 1798.
The legend about appearance of archangel Michael in St. Petersburg in 1796 has the nearest analogies among European medieval narratives and first of all - in the tale, which is connected with the Mont-Saint-Michel abbey. Representation of this tale by the Russian emperor Paul I was not a simple adoption of a plot from European Christian folklore. The guard, who is mentioned in the Petersburgian legend as a visionary, was a real person and thus he took some part in formation of archangel Michael’s cult by Paul I. Probably in the primary report of that guard the identification of an apparition was absent and Paul identified it himself on the base of European narratives. Further development of the imperial cult of archangel Michael during the reign of Paul I determined the choice of the name for his youngest son in 1798.
Research Interests: Russian Studies, Hagiography, Eighteenth Century History, XVIII century, Cult of Saints, and 14 moreSaints' Cults, Russian History, Russian Orthodoxy, 18th Century Russia, Russia, St Petersburg, Saints, Saint Michael the Archangel, History of St. Petersburg, Archangel Michael, The House of Romanov In Russian History, Romanovs, The Saint Michael's Castle, and Paul I (Emperor of Russia)
The Life Description of an Orthodox Devotee: between Biography and Hagiography: This text is a preface to the second edition of the book, which was written by a group of authors and is a historical research of Matrona Mil’nikova’s... more
The Life Description of an Orthodox Devotee: between Biography and Hagiography:
This text is a preface to the second edition of the book, which was written by a group of authors and is a historical research of Matrona Mil’nikova’s biography. Matrona Mil’nikova (Matrona Barefoot, 1814-1911) was a famous Russian Orthodox devotee, who lived in St. Petersburg since the 1880s. The prefaced book reflects the aspiration of its authors to the official church recognition of Matrona Barefoot as a saint. In the preface two relevant historical problems are stated: (1) the opposition of the accuracy of biography to the didacticism of hagiography and (2) the contrast between folk religiosity and academic Christianity in the religious life at St. Petersburg. Matrona Barefoot’s life can be considered as a phenomenon of the folk religiosity, which attracts the academic Russian Christians as well.
This text is a preface to the second edition of the book, which was written by a group of authors and is a historical research of Matrona Mil’nikova’s biography. Matrona Mil’nikova (Matrona Barefoot, 1814-1911) was a famous Russian Orthodox devotee, who lived in St. Petersburg since the 1880s. The prefaced book reflects the aspiration of its authors to the official church recognition of Matrona Barefoot as a saint. In the preface two relevant historical problems are stated: (1) the opposition of the accuracy of biography to the didacticism of hagiography and (2) the contrast between folk religiosity and academic Christianity in the religious life at St. Petersburg. Matrona Barefoot’s life can be considered as a phenomenon of the folk religiosity, which attracts the academic Russian Christians as well.
Research Interests: Russian Studies, Hagiography, Saints' Cults, Russian History, Folk Orthodoxy, and 9 moreRussian orthodoxy (History), Russia, St Petersburg, 19th century Russian History, Russian Imperial History, Holy Foolishness, Eastern Orthodox Christianity, Holy Foolishness in Russian Culture, and Saints and Hagiography
The Folklore Origins of Motives for Choosing the Name for the Youngest Son of Paul I: The legend about appearance of archangel Michael in St. Petersburg in 1796 has the nearest analogies among European medieval narratives and first of... more
The Folklore Origins of Motives for Choosing the Name for the Youngest Son of Paul I:
The legend about appearance of archangel Michael in St. Petersburg in 1796 has the nearest analogies among European medieval narratives and first of all - in the tale, which is connected with the Mont-Saint-Michel abbey. Representation of this tale by the Russian emperor Paul I was not a simple adoption of a plot from European Christian folklore. The guard, who is mentioned in the Petersburgian legend as a visionary, was a real person and thus he took some part in formation of archangel Michael’s cult by Paul I. Probably in the primary report of that guard the identification of an apparition was absent and Paul identified it himself on the base of European narratives. Further development of the imperial cult of archangel Michael during the reign of Paul I determined the choice of the name for his youngest son in 1798.
The legend about appearance of archangel Michael in St. Petersburg in 1796 has the nearest analogies among European medieval narratives and first of all - in the tale, which is connected with the Mont-Saint-Michel abbey. Representation of this tale by the Russian emperor Paul I was not a simple adoption of a plot from European Christian folklore. The guard, who is mentioned in the Petersburgian legend as a visionary, was a real person and thus he took some part in formation of archangel Michael’s cult by Paul I. Probably in the primary report of that guard the identification of an apparition was absent and Paul identified it himself on the base of European narratives. Further development of the imperial cult of archangel Michael during the reign of Paul I determined the choice of the name for his youngest son in 1798.
Research Interests: Russian Studies, Hagiography, Eighteenth Century History, XVIII century, Cult of Saints, and 14 moreSaints' Cults, Russian History, Russian Orthodoxy, 18th Century Russia, Russia, St Petersburg, Saints, Anthroponyms, Onomastic, Anthropology of Personal Names, Saint Michael the Archangel, History of St. Petersburg, Archangel Michael, The House of Romanov In Russian History, Romanovs, and The Saint Michael's Castle
"The Great Disarray" at Pskov in 1540: The First Pskov chronicle informs that in 1540 some "elders-migrants" brought to the western frontier town Pskov two wooden statues of St. Nicholas and one more - of St. Paraskevi. At least one of... more
"The Great Disarray" at Pskov in 1540:
The First Pskov chronicle informs that in 1540 some "elders-migrants" brought to the western frontier town Pskov two wooden statues of St. Nicholas and one more - of St. Paraskevi. At least one of these statues of St. Nicholas survived in the local museum till nowadays. The chronicle doesn't specify the region, where these statues were made and from where they were brought to Pskov. Nevertheless the general opinion of Russian researches is that the statues were brought from the Grand Duchy of Lithuania and their appearance in Pskov should be considered as an impulse of the catholic church art. In this article another explanation of this event is suggested. The deal is that in 1510 Pskov was annexed by Basil III, the grand prince of Moscow. Since that time the public life in Pskov felt a strong impact from Moscow. And the survived Pskov statue of St. Nicholas is very similar to another wooden sculpture of St. Nicholas, which appeared in the 14th century in the town Mozhaysk and was especially venerated as a military palladium by the grand princes of Moscow, including Basil III. The assumption that wooden statues were delivered to Pskov in 1540 (after the Starodub war with Lithuania) from Moscow corresponds to the appearances of similar statues of St. Nicholas in the other western frontier Russian towns (Mtzensk, Peremishl' Kaluzhskiy, etc.) in the same political conditions during the 15th - 16th centuries. According to some indirect indications of the First Pskov chronicle we can suppose that originally these three sculptures had a defensive function and were destined for placing on the town walls at Pskov.
The First Pskov chronicle informs that in 1540 the residents of Pskov were troubled with the wooden sculptures of saints and it became a reason of "the great disarray" in this town. The pro-Moscow chronicler explained this fact by a fear of people that the veneration of such sculptures would be the worship of pagan idols. However this explanation looks like a far-fetched one - the veneration of wooden and stone sculptures of saints was well known in Russia during the 14th - 16th centuries. In fact "the great disarray" at Pskov in 1540 was caused by the local rejection of wooden sculptures, which were brought there as the Moscow military palladiums.
The First Pskov chronicle informs that in 1540 some "elders-migrants" brought to the western frontier town Pskov two wooden statues of St. Nicholas and one more - of St. Paraskevi. At least one of these statues of St. Nicholas survived in the local museum till nowadays. The chronicle doesn't specify the region, where these statues were made and from where they were brought to Pskov. Nevertheless the general opinion of Russian researches is that the statues were brought from the Grand Duchy of Lithuania and their appearance in Pskov should be considered as an impulse of the catholic church art. In this article another explanation of this event is suggested. The deal is that in 1510 Pskov was annexed by Basil III, the grand prince of Moscow. Since that time the public life in Pskov felt a strong impact from Moscow. And the survived Pskov statue of St. Nicholas is very similar to another wooden sculpture of St. Nicholas, which appeared in the 14th century in the town Mozhaysk and was especially venerated as a military palladium by the grand princes of Moscow, including Basil III. The assumption that wooden statues were delivered to Pskov in 1540 (after the Starodub war with Lithuania) from Moscow corresponds to the appearances of similar statues of St. Nicholas in the other western frontier Russian towns (Mtzensk, Peremishl' Kaluzhskiy, etc.) in the same political conditions during the 15th - 16th centuries. According to some indirect indications of the First Pskov chronicle we can suppose that originally these three sculptures had a defensive function and were destined for placing on the town walls at Pskov.
The First Pskov chronicle informs that in 1540 the residents of Pskov were troubled with the wooden sculptures of saints and it became a reason of "the great disarray" in this town. The pro-Moscow chronicler explained this fact by a fear of people that the veneration of such sculptures would be the worship of pagan idols. However this explanation looks like a far-fetched one - the veneration of wooden and stone sculptures of saints was well known in Russia during the 14th - 16th centuries. In fact "the great disarray" at Pskov in 1540 was caused by the local rejection of wooden sculptures, which were brought there as the Moscow military palladiums.
Research Interests: Russian Studies, Cult of Saints, Saints' Cults, Russian History, Russian Orthodoxy, and 12 moreMedieval Christianity, Orthodox Christianity, Religious Studies, Medieval Sculpture (XIII-XVth Century), Slavic Studies, Icons, Russian and Slavonic Studies, Church art, Medieval Sculpture, Russian icons, Russian Medieval Art, and Pskov
Mikulitza from the Tale about the Murder of Andrey Bogolyubsky: The Tale about the murder of Andrey Bogolyubsky contains the diminutive form of the priest Mikula's name (Mikulitza), which is quite unusual for a clergyman. The sources... more
Mikulitza from the Tale about the Murder of Andrey Bogolyubsky:
The Tale about the murder of Andrey Bogolyubsky contains the diminutive form of the priest Mikula's name (Mikulitza), which is quite unusual for a clergyman. The sources describe this person as the priest, who obeyed to Andrey Bogolyubsky directly. Thus it is possible to compare his status with social position of "personal" priests of Svyatoslav Ol'govich - they are mentioned in the unique information about his wedding in Novgorod in 1136. Murder of the prince deprived the priest Mikula of his patron, who determined his social wellbeing. This status of church and political "orphanhood" was expressed in the diminutive form Mikulitza.
The Tale about the murder of Andrey Bogolyubsky contains the diminutive form of the priest Mikula's name (Mikulitza), which is quite unusual for a clergyman. The sources describe this person as the priest, who obeyed to Andrey Bogolyubsky directly. Thus it is possible to compare his status with social position of "personal" priests of Svyatoslav Ol'govich - they are mentioned in the unique information about his wedding in Novgorod in 1136. Murder of the prince deprived the priest Mikula of his patron, who determined his social wellbeing. This status of church and political "orphanhood" was expressed in the diminutive form Mikulitza.
Research Interests: Russian Studies, Medieval History, Medieval Studies, Onomastics, Medieval Church History, and 11 moreName Studies, Russian History, Russian Orthodoxy, Russia, Names, Medieval Russia, Diminutives, Personal Names, Anthroponyms, Onomastic, Anthropology of Personal Names, History of the Russian Church, and Medieval Russian History
Slovenin from the Russian Law and Slovene from the Tale of Bygone Years: The term Slovenin from Yaroslav's Law (1010s) is considered in this article as the basis for interpretation of information about that population at the lake Ilmen'... more
Slovenin from the Russian Law and Slovene from the Tale of Bygone Years:
The term Slovenin from Yaroslav's Law (1010s) is considered in this article as the basis for interpretation of information about that population at the lake Ilmen' region, which was named Slovene in the chronicles since the late 1030s. In Yaroslav's Law Slovenin was opposed to the prince's Rusin. The proximity of terms Slovene and Novgorodtzi in the annalistic articles of 1018 and 1036 indicates that the owners of mansions at the boroughs of Novgorod (the local boyars) - and not the inhabitants of Rurik's hill-fort (original Novgorod) - started to be named as Novgorodians right after transmission of the prince's residence in the first half of 1010s to the locality, which was called Yaroslav's Court. Slovenin from Yaroslav's Law reflects day-to-day ethnosocial lexis of Novgorod in the early 11th century and this makes understandable the political context of begining of perception of Slovene as the name of Novgorodians by Russian annalistic tradition, which was formed during the late 1030s. Annalistic Slovene at the lake Ilmen' region in the 9th-10th centuries is the secondary and hypothetical concept in relation to Slovenin from Yaroslav's Law. Actually we know nothing about the existence of ethnonym Slovene somewhere in upper reach of the Volkhov river during the 9th century. Reproduction of Slovenin in the extensive edition of Russian Law (the early 12th century) is anachronism but nevertheless it testifies to at least "passive" existence of this ethnosocionym during the whole 11th century.
The term Slovenin from Yaroslav's Law (1010s) is considered in this article as the basis for interpretation of information about that population at the lake Ilmen' region, which was named Slovene in the chronicles since the late 1030s. In Yaroslav's Law Slovenin was opposed to the prince's Rusin. The proximity of terms Slovene and Novgorodtzi in the annalistic articles of 1018 and 1036 indicates that the owners of mansions at the boroughs of Novgorod (the local boyars) - and not the inhabitants of Rurik's hill-fort (original Novgorod) - started to be named as Novgorodians right after transmission of the prince's residence in the first half of 1010s to the locality, which was called Yaroslav's Court. Slovenin from Yaroslav's Law reflects day-to-day ethnosocial lexis of Novgorod in the early 11th century and this makes understandable the political context of begining of perception of Slovene as the name of Novgorodians by Russian annalistic tradition, which was formed during the late 1030s. Annalistic Slovene at the lake Ilmen' region in the 9th-10th centuries is the secondary and hypothetical concept in relation to Slovenin from Yaroslav's Law. Actually we know nothing about the existence of ethnonym Slovene somewhere in upper reach of the Volkhov river during the 9th century. Reproduction of Slovenin in the extensive edition of Russian Law (the early 12th century) is anachronism but nevertheless it testifies to at least "passive" existence of this ethnosocionym during the whole 11th century.
Research Interests: Russian Studies, Medieval History, Medieval Studies, Early Medieval History, Russian History, and 12 moreRussia, Slavic Studies, Novgorod the Great, Slavs, Russian and Slavonic Studies, Medieval Russia, A Tale of Bygone Years, Ethnicity and Identity in the Medieval Period, Ethnonyms, East Slavs, Medieval Novgorod, and Medieval Russian History
St. Nicholas the Wonder-Worker and Catherine II: on Emergence of the Name Nicholas in Onomasticon of the Romanov Dynasty This article is devoted to dissemination of the veneration of St. Nicholas the Wonder-Worker among Russian military... more
St. Nicholas the Wonder-Worker and Catherine II: on Emergence of the Name Nicholas in Onomasticon of the Romanov Dynasty
This article is devoted to dissemination of the veneration of St. Nicholas the Wonder-Worker among Russian military and political elite during the middle and second half of the 18th century. The information about cure of Mavra Shuvalova due to her prayer to the wonder-working icon of St. Nicholas in St. Nicholas's Malitzkiy monastery at Tver' in 1742 looks like very important. It became known about this event at the imperial court. Empress Elizabeth was among the benefactors of this monastery herself. Mavra Shuvalova's cure should be reflected on the ideas about Russian religiosity, which were formed in that time in the mind of further empress Catherine II. Much more later the occupation of fortress Ochakov by Russian army on December 6, 1788 was considered as an evidence of St. Nicholas's help in Russian-Turkish War of 1787-1791. We can find the appropriate considerations in the correspondence, memoirs and court poetry of the last decade of Catherine's reign. Especially we must note foundation of the town Nikolayev at the mouth of the river Ingul in 1789 and launching of the first warship (frigate "St. Nicholas"), which was built there in 1790. In that year one more frigate "St. Nicholas" was launched at Kronshtadt. The choice of name Nicholas, which was done by Catherine II for her third grandson in 1796, was the result of connection of St. Nicholas's image with the religious and ideological understanding of presence of Russia at the Black Sea region. This naming of further emperor can be compared with the choice of name Constantine for his elder brother in 1779, which was caused by the so-called "Greek project" of Catherine II.
This article is devoted to dissemination of the veneration of St. Nicholas the Wonder-Worker among Russian military and political elite during the middle and second half of the 18th century. The information about cure of Mavra Shuvalova due to her prayer to the wonder-working icon of St. Nicholas in St. Nicholas's Malitzkiy monastery at Tver' in 1742 looks like very important. It became known about this event at the imperial court. Empress Elizabeth was among the benefactors of this monastery herself. Mavra Shuvalova's cure should be reflected on the ideas about Russian religiosity, which were formed in that time in the mind of further empress Catherine II. Much more later the occupation of fortress Ochakov by Russian army on December 6, 1788 was considered as an evidence of St. Nicholas's help in Russian-Turkish War of 1787-1791. We can find the appropriate considerations in the correspondence, memoirs and court poetry of the last decade of Catherine's reign. Especially we must note foundation of the town Nikolayev at the mouth of the river Ingul in 1789 and launching of the first warship (frigate "St. Nicholas"), which was built there in 1790. In that year one more frigate "St. Nicholas" was launched at Kronshtadt. The choice of name Nicholas, which was done by Catherine II for her third grandson in 1796, was the result of connection of St. Nicholas's image with the religious and ideological understanding of presence of Russia at the Black Sea region. This naming of further emperor can be compared with the choice of name Constantine for his elder brother in 1779, which was caused by the so-called "Greek project" of Catherine II.
Research Interests: Russian Studies, Onomastics, Eighteenth Century History, XVIII century, Cult of Saints, and 15 moreSaints' Cults, Name Studies, Russian History, Russian Orthodoxy, 18th Century Russia, Russia, Religious Studies, Russian Empire, Names, Personal Names, Russian Imperial History, Catherine II of Russia, Anthroponyms, Onomastic, Anthropology of Personal Names, The House of Romanov In Russian History, and Romanovs
The Miracle of St. Nicholas of Myra about a Cuman and the Pereyaslavl' Hoard of 1912: The stamped silver medallion with St. Nicholas's image from the Pereyaslavl’ hoard of 1912 is considered in this article as a kind of archaeological... more
The Miracle of St. Nicholas of Myra about a Cuman and the Pereyaslavl' Hoard of 1912:
The stamped silver medallion with St. Nicholas's image from the Pereyaslavl’ hoard of 1912 is considered in this article as a kind of archaeological "illustration" for the Miracle about a Cuman. This medieval Russian narration is dated by the late 11th - early 12th centuries and shows the begining of penetration of St. Nicholas's cult into the Cuman religious beliefs. The Pereyaslavl' hoard of 1912 was interpreted as a deposit of the military trophies of some Cuman. St. Nicholas's image was cut out from a stamped silver frame of an icon and was fixed to some secondary wooden base as far as 10 holes for small nails were made on the edge of the medallion. So careful fixing doesn't correspond to another cases of secondary using of such images and thus it can indicate some special attitude of an owner to this medallion.
The stamped silver medallion with St. Nicholas's image from the Pereyaslavl’ hoard of 1912 is considered in this article as a kind of archaeological "illustration" for the Miracle about a Cuman. This medieval Russian narration is dated by the late 11th - early 12th centuries and shows the begining of penetration of St. Nicholas's cult into the Cuman religious beliefs. The Pereyaslavl' hoard of 1912 was interpreted as a deposit of the military trophies of some Cuman. St. Nicholas's image was cut out from a stamped silver frame of an icon and was fixed to some secondary wooden base as far as 10 holes for small nails were made on the edge of the medallion. So careful fixing doesn't correspond to another cases of secondary using of such images and thus it can indicate some special attitude of an owner to this medallion.
Research Interests: Russian Studies, Cult of Saints, Saints' Cults, Russian History, Russian Orthodoxy, and 14 moreMedieval Christianity, Orthodox Christianity, Slavic Studies, Hoards, Icons, Byzantine art, Russian and Slavonic Studies, Russian Medieval Archaeology, Kipchaks - Cumans, Church art, Russian icons, Russian Medieval Art, Medieval Hagiography, and Russian Hagiography
Veneration of St. Nicholas the Wonder-Worker in Medieval Russia in the Context of Sts Boris and Gleb’s Cult: According to the “Lection about the life and death of the blessed passion-sufferers bearers Boris and Gleb” the miracle about a... more
Veneration of St. Nicholas the Wonder-Worker in Medieval Russia in the Context of Sts Boris and Gleb’s Cult:
According to the “Lection about the life and death of the blessed passion-sufferers bearers Boris and Gleb” the miracle about a woman with a withered arm narrates a punishment of that woman by Sts Nicholas, Boris and Gleb. This miracle can be connected with the reign of prince Svyatoslav-Nicholas Yaroslavich in Kiev: an escort of his saint patron by his ancestral protectors corresponds to the great activity of this prince in propagation of Sts Boris and Gleb’s cult right after 1072. However we should not consider this narrative as hagiographical basis for the marginal images of Sts Boris and Gleb on three St Nicholas’s icons of the 13th century from Novgorod. Just among the objects of Russian art of the 16th century it is possible to meet combinations of the images of these saints, which can be connected with the mentioned episode from the miracle about a woman with a withered arm.
According to the “Lection about the life and death of the blessed passion-sufferers bearers Boris and Gleb” the miracle about a woman with a withered arm narrates a punishment of that woman by Sts Nicholas, Boris and Gleb. This miracle can be connected with the reign of prince Svyatoslav-Nicholas Yaroslavich in Kiev: an escort of his saint patron by his ancestral protectors corresponds to the great activity of this prince in propagation of Sts Boris and Gleb’s cult right after 1072. However we should not consider this narrative as hagiographical basis for the marginal images of Sts Boris and Gleb on three St Nicholas’s icons of the 13th century from Novgorod. Just among the objects of Russian art of the 16th century it is possible to meet combinations of the images of these saints, which can be connected with the mentioned episode from the miracle about a woman with a withered arm.
Research Interests: Russian Studies, Medieval History, Hagiography, Medieval Studies, Cult of Saints, and 14 moreSaints' Cults, Medieval Church History, Church History, Russian History, Russian Orthodoxy, Russia, Icons, Medieval Russia, Saints, Mediaeval Cult of Relics and Saints, Russian icons, Medieval Hagiography, Medieval Russian History, and Russian Hagiography
The Ministration of Protoiereus Anthony Ozerov in the Village Levocha of the Novgorod Governorate: This is the fifth and conclusive article in the set of publications, which are focused on the church parish history of the village Levocha... more
The Ministration of Protoiereus Anthony Ozerov in the Village Levocha of the Novgorod Governorate:
This is the fifth and conclusive article in the set of publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power.
This is the fifth and conclusive article in the set of publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power.
Research Interests: Russian Studies, Rural History, Local History, Civil War, Russian Orthodox Church, and 15 moreChurch History, Russian History, 20th century (History), Russian Orthodoxy, Russia, Russian Empire, Novgorod, Pskov, Russian regions, Russian and Soviet History, Russian Imperial History, Orthodox Church History, History of the Orthodox Church, Red Terror, Communist Repressions, New Russian Martyrs, and Bolsheviks and Terror
On the So Called "Pagan Idols" near Pskov in the 16th Century: According to Anatoly Kirpichnikov, the anthropomorphic stone sculpture, which was found near Pskov in 1897 and was lost later, can be identified as one of two pagan idols,... more
On the So Called "Pagan Idols" near Pskov in the 16th Century:
According to Anatoly Kirpichnikov, the anthropomorphic stone sculpture, which was found near Pskov in 1897 and was lost later, can be identified as one of two pagan idols, the presence and veneration of which there in 1590 was described by the German traveler Johan David Wunderer. However, there is no reasoned ethnocultural definition and dating of this stone sculpture. And the calvinist Wunderer, apparently, described as the pagan idols the Orthodox wooden or stone sculptures of saints, the veneration of which was widespread in Russia in the 14-16 centuries.
According to Anatoly Kirpichnikov, the anthropomorphic stone sculpture, which was found near Pskov in 1897 and was lost later, can be identified as one of two pagan idols, the presence and veneration of which there in 1590 was described by the German traveler Johan David Wunderer. However, there is no reasoned ethnocultural definition and dating of this stone sculpture. And the calvinist Wunderer, apparently, described as the pagan idols the Orthodox wooden or stone sculptures of saints, the veneration of which was widespread in Russia in the 14-16 centuries.
Research Interests: Russian Studies, Cult of Saints, Saints' Cults, Russian History, Russian Orthodoxy, and 13 moreMedieval Christianity, Orthodox Christianity, Religious Studies, Slavic Studies, Paganism and Christianism, Russian and Slavonic Studies, Russian Medieval Archaeology, Slavic Paganism, Church art, Medieval Sculpture, Russian icons, Russian Medieval Art, and Pskov
Some Ideas on the Veneration of St. Nicholas the Wonder-Worker at Russia in Connection with the Mongol Invasion There is no evidence of existence of some mass folk cult of St. Nicholas the Wonder-Worker at Russia before the Mongol... more
Some Ideas on the Veneration of St. Nicholas the Wonder-Worker at Russia in Connection with the Mongol Invasion
There is no evidence of existence of some mass folk cult of St. Nicholas the Wonder-Worker at Russia before the Mongol invasion. Then his veneration was manifested by the princely families and became widespread in the military field of culture. When did a folk veneration of this saint spread at Russia? The start of this process could be connected with the Mongol invasion. During this invasion St. Nicholas's image, which was associated with the princely and military culture first of all, became also relevant for the Russians in general: at that time of frequent captures of their relatives a special attitude to St. Nicholas could be formed due to the stories about his posthumous miracles, which described his help in the similar situations. "The Tale about Burial of St. Nicholas" (this translation of the Greek text has Bulgarian origin) and the so-called "non-literary" version of St. Nicholas's vita (the "non-literary" vita), which was created on a basis of the mentioned tale, containes the description of miraculous help of the saint duirng the battle between the Greeks and some impious people ("poganii") near Caesarea Philippi and his prayer before his death. In this prayer the veneration of St. Nicholas is directly correlated with God's help in the fight against enemies. Thus both these texts could play an important role in the formation of a mass folk cult of St. Nicholas in conditions of the Mongol invasion. In such case the question of time and circumstances of formation of the "non-literary" vita at Russia is very important. Yevgeny Golubinsky thought that it was composed "in the Mongolian times already". The scattered facts and speculative suggestions, which were considered in this article, allow to state the question about the influence of the Mongol invasion on the very beginning of formation of the image of St. Nicholas as a people's defender from the hardships of wartime. Rapid development of his cult during the further centuries (and in the 16th century especially) could lead to some kind of "projection" of the mentioned facet of St. Nicholas's image onto the previous times. Perhaps such "projection" could include the additional "imposition" of anti-Mongol pathos on St. Nicholas's image.
There is no evidence of existence of some mass folk cult of St. Nicholas the Wonder-Worker at Russia before the Mongol invasion. Then his veneration was manifested by the princely families and became widespread in the military field of culture. When did a folk veneration of this saint spread at Russia? The start of this process could be connected with the Mongol invasion. During this invasion St. Nicholas's image, which was associated with the princely and military culture first of all, became also relevant for the Russians in general: at that time of frequent captures of their relatives a special attitude to St. Nicholas could be formed due to the stories about his posthumous miracles, which described his help in the similar situations. "The Tale about Burial of St. Nicholas" (this translation of the Greek text has Bulgarian origin) and the so-called "non-literary" version of St. Nicholas's vita (the "non-literary" vita), which was created on a basis of the mentioned tale, containes the description of miraculous help of the saint duirng the battle between the Greeks and some impious people ("poganii") near Caesarea Philippi and his prayer before his death. In this prayer the veneration of St. Nicholas is directly correlated with God's help in the fight against enemies. Thus both these texts could play an important role in the formation of a mass folk cult of St. Nicholas in conditions of the Mongol invasion. In such case the question of time and circumstances of formation of the "non-literary" vita at Russia is very important. Yevgeny Golubinsky thought that it was composed "in the Mongolian times already". The scattered facts and speculative suggestions, which were considered in this article, allow to state the question about the influence of the Mongol invasion on the very beginning of formation of the image of St. Nicholas as a people's defender from the hardships of wartime. Rapid development of his cult during the further centuries (and in the 16th century especially) could lead to some kind of "projection" of the mentioned facet of St. Nicholas's image onto the previous times. Perhaps such "projection" could include the additional "imposition" of anti-Mongol pathos on St. Nicholas's image.
Research Interests: Russian Studies, Hagiography, Medieval Studies, Cult of Saints, Saints' Cults, and 13 moreRussian Orthodoxy, Folk Orthodoxy, Medieval Christianity, Orthodox Christianity, Russia, Religious Studies, Slavic Studies, Middle Ages, Russian and Slavonic Studies, Medieval Russia, Saints and Hagiography, Medieval Hagiography, and Russian Hagiography
On the Ritual of "Punishment" of St. Nicholas the Wonder-Worker's Image at Medieval Russia This article contains a review of the samples of "punishment" of St. Nicholas the Wonder-Worker's images at medieval Russia. The earliest cases of... more
On the Ritual of "Punishment" of St. Nicholas the Wonder-Worker's Image at Medieval Russia
This article contains a review of the samples of "punishment" of St. Nicholas the Wonder-Worker's images at medieval Russia. The earliest cases of such "punishment" are dated by the 12th - 13th centuries as far as they were revealed on the small stone icons, which were found in the cultural layers of that time. One such icon was found during the excavations of the hill-fort near the village Telizhenetz (Ukraine) and the second one - during the excavations in the town Novogrudok (Belarus'). St. Nicholas's face was chipped away on both these icons and on the icon from Novogrudok the image of right blessing hand was chipped away as well. Connection of these cases of "punishment" of small stone icons with the 13th century allows to suppose an influence of the Mongol invasion of Russia on such development of the folk perception of St. Nicholas's image there. (Inhabitants of the hill-fort near the village Telizhenetz were killed during a Mongol raid in the 1260s.) The same kind of "punishment" could be done in relation to a stone image of St. Nicholas even during the 20th century as we can see on the stone cross from the village Tolmachi (Russia); it is dated itself by the late 15th - early 16th centuries.
This article contains a review of the samples of "punishment" of St. Nicholas the Wonder-Worker's images at medieval Russia. The earliest cases of such "punishment" are dated by the 12th - 13th centuries as far as they were revealed on the small stone icons, which were found in the cultural layers of that time. One such icon was found during the excavations of the hill-fort near the village Telizhenetz (Ukraine) and the second one - during the excavations in the town Novogrudok (Belarus'). St. Nicholas's face was chipped away on both these icons and on the icon from Novogrudok the image of right blessing hand was chipped away as well. Connection of these cases of "punishment" of small stone icons with the 13th century allows to suppose an influence of the Mongol invasion of Russia on such development of the folk perception of St. Nicholas's image there. (Inhabitants of the hill-fort near the village Telizhenetz were killed during a Mongol raid in the 1260s.) The same kind of "punishment" could be done in relation to a stone image of St. Nicholas even during the 20th century as we can see on the stone cross from the village Tolmachi (Russia); it is dated itself by the late 15th - early 16th centuries.
Research Interests: Russian Studies, Medieval Studies, Cult of Saints, Saints' Cults, Medieval Archaeology, and 15 moreRussian Orthodoxy, Folk Orthodoxy, Medieval Christianity, Orthodox Christianity, Russia, Religious Studies, Slavic Studies, Middle Ages, Christian Archaeology, Icons, Russian and Slavonic Studies, Medieval Russia, Russian Medieval Archaeology, Russian icons, and Russian Medieval Art
On the Origins of Deification of St. Nicholas the Wonder-Worker at Medieval Russia The origins of folk veneration of St. Nicholas the Wonder-Worker as God should be sought in the likeness of this saint to Jesus Christ. Such likeness can... more
On the Origins of Deification of St. Nicholas the Wonder-Worker at Medieval Russia
The origins of folk veneration of St. Nicholas the Wonder-Worker as God should be sought in the likeness of this saint to Jesus Christ. Such likeness can be revealed in medieval Russian hagiographical texts (e. g., in the tales about miraculous increases of wine and bread by St. Nicholas). The tales about the miracles of St. Nicholas were read during worships and monastic meals; these readings could provoke some mixture of evangelical and hagiographical narratives by parishioners and monks. The result of such perception of these readings could be not only a mixture of the appropriate miracles, but also - a mixture of the images of St. Nicholas and the Savior. This possibility of mixture of the images of St. Nicholas and Jesus Christ reflected in the images on medieval Russian encolpion crosses. So the tendency to deify St. Nicholas, which can be revealed in Russian medieval religious life, was formed inside the folk church culture of that time. And it seems that this tendency to deify St. Nicholas was not connected with the assumed replacing of pagan gods with Christian saints (it is very unlikely that such replacing took place in medieval Russia at all). Probably the beginning of veneration of St. Nicholas as God was connected with the spreading of his cult beyond Russian social elite during the 12th-14th centuries. In the 1560s theological interpretation of this phenomenon was done by the monk Zinovy Otensky, who connected the veneration of St. Nicholas as God with the Orthodox idea of theosis of a human (John 17:21-22): "And if the Lord has placed his glory, which he has from the Father, on Nicholas - what a pious person will not wish to glorify Nicholas?"
The origins of folk veneration of St. Nicholas the Wonder-Worker as God should be sought in the likeness of this saint to Jesus Christ. Such likeness can be revealed in medieval Russian hagiographical texts (e. g., in the tales about miraculous increases of wine and bread by St. Nicholas). The tales about the miracles of St. Nicholas were read during worships and monastic meals; these readings could provoke some mixture of evangelical and hagiographical narratives by parishioners and monks. The result of such perception of these readings could be not only a mixture of the appropriate miracles, but also - a mixture of the images of St. Nicholas and the Savior. This possibility of mixture of the images of St. Nicholas and Jesus Christ reflected in the images on medieval Russian encolpion crosses. So the tendency to deify St. Nicholas, which can be revealed in Russian medieval religious life, was formed inside the folk church culture of that time. And it seems that this tendency to deify St. Nicholas was not connected with the assumed replacing of pagan gods with Christian saints (it is very unlikely that such replacing took place in medieval Russia at all). Probably the beginning of veneration of St. Nicholas as God was connected with the spreading of his cult beyond Russian social elite during the 12th-14th centuries. In the 1560s theological interpretation of this phenomenon was done by the monk Zinovy Otensky, who connected the veneration of St. Nicholas as God with the Orthodox idea of theosis of a human (John 17:21-22): "And if the Lord has placed his glory, which he has from the Father, on Nicholas - what a pious person will not wish to glorify Nicholas?"
Research Interests: Russian Studies, Hagiography, Medieval Studies, Cult of Saints, Saints' Cults, and 15 moreRussian Orthodoxy, Medieval Christianity, Russia, Religious Studies, Slavic Studies, Middle Ages, Christian Archaeology, Russian and Slavonic Studies, Medieval Russia, Russian Medieval Archaeology, Saints and Hagiography, Russian icons, Russian Medieval Art, Medieval Hagiography, and Russian Hagiography
Protoiereus Anthony Ozerov and Public Education in the Levocha Area of the Borovichi District of the Novgorod Governorate During the Late 19th - the Early 20th Centuries: This is the fourth article in the set of five publications, which... more
Protoiereus Anthony Ozerov and Public Education in the Levocha Area of the Borovichi District of the Novgorod Governorate During the Late 19th - the Early 20th Centuries:
This is the fourth article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. In this article the activity of Fr. Anthony Ozerov in the field of public education is considered. His work in this field was connected with five local rural primary schools.
This is the fourth article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. In this article the activity of Fr. Anthony Ozerov in the field of public education is considered. His work in this field was connected with five local rural primary schools.
Research Interests:
The Chronicle of the Church of St. Nicholas the Wonderworker in the Village Levocha (1893-1916): This is the second article in the set of five publications, which are focused on the church parish history of the village Levocha in the... more
The Chronicle of the Church of St. Nicholas the Wonderworker in the Village Levocha (1893-1916):
This is the second article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. This article contains publication of the parish chronicle with the detailed comments. This chronicle was started in 1893 and it was continued until 1916. A lot of such Russian church chronicles are very informative sources on day-to-day parish life during the second half of 19th - the early 20th centuries.
This is the second article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. This article contains publication of the parish chronicle with the detailed comments. This chronicle was started in 1893 and it was continued until 1916. A lot of such Russian church chronicles are very informative sources on day-to-day parish life during the second half of 19th - the early 20th centuries.
Research Interests:
Protoiereus Anthony Ozerov. On the Circumstances of His Martyric Death in 1918 [in co-authorship with protoiereus Mikhail Lozhkov]: This is the third article in the set of five publications, which are focused on the church parish history... more
Protoiereus Anthony Ozerov. On the Circumstances of His Martyric Death in 1918
[in co-authorship with protoiereus Mikhail Lozhkov]:
This is the third article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. This article contains publication of the archival documents from "the case against Anthony Ozerov and Vasiliy Zhulavlev, who were accused of overthrow of the Soviets and agitation for a counter-revolutionary revolt". In the end of this file a short publication about the official rehabilitation of Fr. Anthony Ozerov (as well as the peasant Vasiliy Zhulavlev) is attached.
[in co-authorship with protoiereus Mikhail Lozhkov]:
This is the third article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. This article contains publication of the archival documents from "the case against Anthony Ozerov and Vasiliy Zhulavlev, who were accused of overthrow of the Soviets and agitation for a counter-revolutionary revolt". In the end of this file a short publication about the official rehabilitation of Fr. Anthony Ozerov (as well as the peasant Vasiliy Zhulavlev) is attached.
Research Interests: Russian Studies, Rural History, Local History, Civil War, Russian Orthodox Church, and 13 moreChurch History, Russian History, 20th century (History), Russian Orthodoxy, Russia, Novgorod, Pskov, Russian regions, Russian and Soviet History, Orthodox Church History, History of the Orthodox Church, Red Terror, Communist Repressions, New Russian Martyrs, and Bolsheviks and Terror
A Review of History of the Parish in the Village Levocha at the Novgorod Eparchy [in co-authorship with protoiereus Mikhail Lozhkov]: This is the first article in the set of five publications, which are focused on the church parish... more
A Review of History of the Parish in the Village Levocha at the Novgorod Eparchy
[in co-authorship with protoiereus Mikhail Lozhkov]:
This is the first article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. This article is a sort of introduction to the local church history. Its origin is illustrated by the body-cross, which was found during the archaeological excavations of the barrows near the village Levocha and is dated by the middle of 11th century.
[in co-authorship with protoiereus Mikhail Lozhkov]:
This is the first article in the set of five publications, which are focused on the church parish history of the village Levocha in the Novgorod region (Russia). The central topic, which connects all these publications, is the biography of the local priest Fr. Anthony Ozerov, who was killed by the Bolsheviks in 1918, when they depressed the revolt of the local peasants against Soviet power. This article is a sort of introduction to the local church history. Its origin is illustrated by the body-cross, which was found during the archaeological excavations of the barrows near the village Levocha and is dated by the middle of 11th century.
Research Interests:
The so-called sopka-barrows are the high monumental pagan barrows, which are dated by the 9th - 10th centuries, located at the Russian North-West and considered as the funeral sites of Slavic tribal noblemen. The construction of... more
The so-called sopka-barrows are the high monumental pagan barrows, which are dated by the 9th - 10th centuries, located at the Russian North-West and considered as the funeral sites of Slavic tribal noblemen. The construction of sopka-barrows finished during the 1st half of the 11th century (after the baptism of Russia in 988) and then a cremation as a funeral ritual was replaced by an inhumation. This paper presents an attempt to show the roles and positions, which the sopka-barrows played and occupied in medieval Russian Christian and folk culture. The meanings of the sopka-barrows in medieval Russian Christian culture contradicted one to another occasionally. However, contradictions are not uncommon for any dynamic form of folk religion.
Research Interests:
This paper presents an attempt to find the main points of correspondence between the data, which were revealed during archaeological excavations of fortifications at the Volkhov river region (Lyubsha, Staraya Ladoga, Kholopiy Gorodok,... more
This paper presents an attempt to find the main points of correspondence between the data, which were revealed during archaeological excavations of fortifications at the Volkhov river region (Lyubsha, Staraya Ladoga, Kholopiy Gorodok, Novgorod, Ryurik’s stronghold, etc.), and the annalistic information about formation of the structure of prince’s power there during the 9th-11th centuries. Development of the earthen, timber and stone fortification techniques there during that period indicates a “cultural compromise” between all parties, which were involved in the construction of these forts - customers, builders, and users.