The transfer of the relics occurred at a time of great instability for Bari, which was suffering the consequences of the Norman conquest of 1071, which had deprived the city of its status as capital of the “theme of Lombardy”. This event had led to a significant decline in commercial activity and a crisis of political identity, aggravated by the rebellion of Argirizzo in 1079 and the Muslim occupation of Antioch in 1085, which had further compromised the city’s commercial ties.
The favorable circumstance arose when Bari, on the route to Antioch, was near Andriake, the port of Myra. Here, just three kilometers from the church of St. Nicholas, already venerated as the patron saint of sailors, the idea of kidnapping the bones of the Saint was born. This action, although not formally planned, presented itself as a natural opportunity to restore prestige to the city and reinvigorate trade. With the growing Muslim advance in Asia Minor, the people of Bari decided to act quickly, planning the enterprise during a navigation in the early months of 1087.
Three ships loaded with grain set sail for Antioch with 62 sailors and merchants from Bari on board. During the voyage, discussions arose about the possibility of appropriating the relics of St. Nicholas, with the intent of saving them from Turkish incursions and conferring prestige on Bari. However, an initial reconnaissance on the way out revealed the presence of numerous Turks for the funeral of one of their leaders, making the undertaking risky. After concluding the commercial operations in Antioch and learning that the Venetians also had similar intentions, the people of Bari decided to return.
Upon returning to Andriake, 15 sailors remained on the ships while 47 ventured to the church of St. Nicholas, where there were four custodians, including three monks. After a short prayer, pretending to be pilgrims, they asked for information about the place from which the manna was extracted and where the Saint was buried. Initially, the monks refused to reveal the location of the relics, trying to warn the local population. However, faced with the threat of weapons, they were forced to give in.
Fearful, the guards stepped aside while the young Matthew, armed with an iron bar, shattered the urn and recovered the relics, including the skull of the Saint.
On October 1, 1089, Pope Urban II, coming from Melfi, arrived in Bari and placed the relics under the altar of the crypt, in the presence of the Norman nobles and the Duchess Sichelgaita. In the meantime, John the Archdeacon, with his “Historia Translationis”, announced to Europe that the relics of Saint Nicholas had arrived in Bari, transported by sea by the people of Bari, thus beginning a new chapter in the veneration of the Saint and in the history of the city.
2. The phenomenon of Manna
The Manna of Saint Nicholas is a fascinating and spiritual phenomenon, represented by the water that forms in the tomb of the Saint and which has historical origins already documented in the Basilica of Myra. According to the reports of the time, written by historians such as Nicephorus and John the Archdeacon, the relics of the Saint were floating in a sacred liquid at the time the people of Bari came into possession of them. Over the centuries, different terms have been used to describe this liquid, such as oleum or unguentum; in Russian the term myro is used, while in Greek it is called myron.
In reality, the Manna of Saint Nicholas is a water of particular purity, analyzed in 1925 by the Chemistry Laboratory of the University of Bari. Its origin, however, is the subject of various interpretations. Some believers consider it a true miracle, claiming that it flows from the bones of the Saint, while other liturgies affirm that it comes from the marbles of the tomb. One of the arguments in support of this tradition is the fact that the bones remain sealed throughout the year and that the hole through which the manna is collected is opened only on the evening of May 9, in the presence of a large crowd of devotees.
On the contrary, some scientists and scholars suggest that the formation of Manna is a chemical phenomenon similar to a vaporous condensation, therefore a natural event rather than a miracle. The structure of the tomb, with the block at the base slightly sloping towards the center, actually facilitates the collection of this sacred water.
Since 1951, the Basilica has been under the care of the Dominican Fathers, who have adopted a discreet management line regarding the devotion to the Manna. Although it is not abolished, since the water that forms in the tomb is considered a relic in all respects, having been in contact with the bones of the Saint, the clergy has chosen not to excessively encourage popular devotion. This approach is intended to prevent expressions of personal faith from being interpreted as universally valid or necessary.
It is important to point out that the water distributed in small bottles in the Offering Hall is not the water that forms in the tomb of the Saint during the year. In fact, the amount of manna collected is generally limited to about half a liter or a little more, which would not be enough to satisfy all the numerous devotees. Therefore, the water that is distributed comes from large bottles of holy water, into which the manna collected on May 9 was poured, thus ensuring that the faithful also savor a connection with this sacred phenomenon, even without directly receiving the water that forms in the tomb.
The Manna of Saint Nicholas continues to be a symbol of faith and devotion, representing a deep bond between the Saint and his devotees, who find comfort and hope in it.
3. The ancient tale of Sadko
The tale of Sadko is a fascinating story that combines elements of adventure, luck and the struggle between good and evil. Sadko, the Novgorod storyteller, represents the figure of the artist in search of recognition and success, while the Sea King embodies the uncontrollable forces of nature and fate.
The plot revolves around the bet that Sadko makes, a symbol of his desire for redemption and wealth. However, his excessive ambition leads him to confront the consequences of his actions. The storm and the subsequent encounter with the Sea King highlight the vulnerability of man in the face of superior powers.
The intervention of Saint Nicholas, protector of sailors, introduces an element of salvation and wisdom. The instructions he offers to Sadko are an invitation to use cunning and prudence, rather than being guided by ambition alone. The finale, with the triumphal return of Sadko to Novgorod and the construction of the cathedral in honor of Saint Nicholas, emphasizes the theme of gratitude and recognition towards those who protect us.
This tale not only entertains, but also offers reflections on the value of modesty, wisdom, and respect for the forces of nature.
4. The miracles of the prisoners
The world of prisoners tells the stories of various characters who, thanks to the intercession of Saint Nicholas, found freedom.
Peter Scolarius, an imperial guard, was captured in Syria. Promising St. Nicholas that he would become a monk if freed, he prayed and, after several fasts, was granted freedom. St. Nicholas, accompanying him, warned him to keep his promise. The Saint then appeared to the Pope and told the story of Peter, who was surprised by the Pope's knowledge and received the tonsure.
Christopher, a priest traveling to pay homage to Saint Nicholas, was captured by Arabs and condemned to death. Saint Nicholas intervened, making his sword fly away, and the executioner, recognizing the miracle, freed him.
John, a peasant from Euripus, was captured and taken to Crete. During the feast of St. Nicholas, he invoked the Saint, who lifted him up and brought him back to his oratory. After a while, John realized that he had been freed.
Joseph the Hymnographer, a Byzantine poet, fled Sicily but was captured by Cretan pirates. In prison, Saint Nicholas announced to him the death of a persecutor of icons and led him out, taking him to Constantinople.
Finally, a Sicilian priest, a devotee of Saint Nicholas, was captured by the Arabs while preparing to celebrate. Suffering from his captivity and from not being able to celebrate the feast, he was relieved by Saint Nicholas and brought home to celebrate his solemnity.
5. Saint Nicholas and Saint Cassian (a dispute between saints)
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