A variant of the 'Virgin of Tenderness' above is
the Galactotrophousa or 'Holy Milk-Giver' shown below.
The BLACHERNITISSA, 'Mother of God of the Sign,' is named after an ancient,
important shrine of Mary in Constantinople. The Mother of God faces outward with her
hands raised in an attitude of prayer, an image that developed out of the pieta, a praying
figure with hands raised toward heaven. This prayer position is also known as the
Orante.
Orante
On her breast is the Christ Child enclosed in a circle, variously interpreted as her womb,
or an embroidered medallion such as an empress would have worn as a sign of the
emperor's authority. This is THE icon of the Incarnation and is connected with the
prophecy of Isaiah 7:14, "The virgin shall be with child, and bear a son, and shall name
him Immanuel."
Platytera
A variation of this type is the PLATYTERA, greater than the heavens, portraying the
Virgin in the orante position with arms raised in prayer. It is the icon used behind the main
altar in the Orthodox church.
The KYRIOTISSA is the enthroned Mother of God. Mary is seated with the holy
child on her lap, appearing solemn and majestic. Often archangels are pictured, either
as bodyguards or in positions of veneration.
Kyriotissa
The NIKOPEIA shows Mary either standing or sitting, stern and regal, holding the
Child before her with both hands. The image below, a variant of the
Platytera, served as the mascot for the
armed forces of the Byzantine empire. Sometimes a Galactotrophousa
[Milk-Giver] style was used instead to represent this theme of the 'one who
brings victory.'
Nikopeia
GENESIUS portrays the event of the birth of Christ. Mary is shown reclining in such
a way as to emphasize that she suffered no pain in childbirth. Her child lies in the manger
beside her. Encircling this main focal point are smaller scenes of the early life of Jesus.
Genesius
The CRUCIFIXION scene shows a divine Christ on the cross, with Mary standing
quietly and with self-possession at his right side, one arm slightly raised toward her son.
Sometimes the other hand is hidden in her veil and held up to her face in grief. Remaining
dignified, she is sad but not hopeless.
Crucifixion
The ASCENSION shows Mary in the center of the apostles, set apart by a halo and
two angels in white behind her. She looks straight forward in an attitude of prayer while the
apostles gaze upward at the ascending Christ or to Mary.
Ascension, Moscow School, 15C.
The scene of PENTECOST sometimes shows Mary with the apostles as the Holy
Spirit descends on them.
Pentecost
The KOIMESIS (or Kemesis) is the icon of the
Dormition or falling asleep of Mary.
It shows her lying on a couch which is covered with the same red material as at the
nativity, surrounded by the apostles. Standing just behind her is Christ holding a small
child clothed in white, symbolizing Mary's soul.
Koimesis
Other icons related to Mary are those that portray her four great feasts: her Nativity
on September 8, her Presentation in the Temple as a child on November 21, the
Annunciation on March 25 and the Dormition on August 15. She is also shown in icons of
the two feasts she shares with Jesus: his Nativity on December 25 and his Presentation
in the Temple, known in the Orthodox Church as the Meeting, which is celebrated on
February 2. On the day of a feast, the appropriate icon is solemnly enthroned
and venerated.
Anniversaries of miracles associated with icons are also
celebrated in liturgy.
CALENDAR ICONS are calendars that picture a saint for every day of the year. The
ICONOSTASIS, a screen of icons separating the sanctuary from the nave, is
one of the most important parts of an Eastern-Christian church. In Byzantium it had two
rows of icons. Since it arrived at its classic form in the sixteenth century in Russia, it consists
of five rows of icons that summarize the history of humankind and of salvation.
Legend for the Iconostasis Schema
1) Christ. 2) Virgin Mary. 3) St. John the Baptist. 4) Angels. 5) Saints. 6) Series of
Feasts. 7) Apostles. 8) Prophets.
A) Annunciation. E) Evangelists. C) Christ Jesus. M) Virgin Mary.
Row 1 centers on an icon of the Trinity flanked by
twelve patriarchs, the earthly
ancestors of Christ.
Row 2 depicts Our Lady of the Sign revealing the incarnation, with
twelve prophets who
announced his coming.
Row 3 are icons of feasts which celebrate the mystery to which the above rows
witness.
Row 4 has the Deesis, an icon of the glorious Christ in the center with Mary on his
right side, pointing to him, and John the Baptizer on his left. Behind each one is a train of
angels and saints, their hands raised in a gesture of prayer to intercede for all people.
Row 5 is called the local. In the center is the holy or royal door, the central door to
the sanctuary of the church, with icons of Jesus and the Theotokos. To the side are icons
of the saint or event to which the church is dedicated. This bottom row is the object of
veneration through kisses, touch, candles or incense.
The iconostasis gives a sense of history and links the liturgy on earth with the eternal
liturgy in heaven. One has the sense of being united with the Communion of Saints.
A TRIPTYCH is a sort of miniature iconostasis for the home, giving the same effect
as opening the holy doors to reveal the sacred mysteries.
Triptych
This article was written by Sr. Marcia Vinje for a Mariology course at IMRI.
Introduction/
Theology of Icons/
History/
Technique/
Symbolism/
Veneration of Images/
Bibliography
Return to Icons' Contents
Return to The Mary Page
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