The first images of the Nativity of the Blessed Virgin Mary appeared already in the 2nd century, and by the 4th century this event adorned the walls of many churches. Evgenia Ponomareva examined how the icon changed over time All the facts are clearly confirmed: there are a lot of photographs in the article.
Icon of the Nativity of the Virgin Mary
History of the Nativity of the Virgin Mary
This significant event in Christian history is described in the apocryphal Proto-Gospel of James. He tells that the pious Joachim and Anna , having lived to old age, were never able to find a child. One day Joachim brought gifts to church, but the priest did not accept them, because it was believed that God does not give children for sins, and accepting gifts from sinners is forbidden. The saddened husband went to the desert, where he prayed to God to give them a child. Anna also offered prayers for the gift of a child. After some time, an angel appeared to each of them and told them that God had heard their prayers and that they would soon have a child. After the due date, the couple had a daughter, who was named Maria.
Life of the Blessed Virgin Mary
For many years, the couple Joachim and Anna had no children. They lived in the relatively small city of Nazareth. In general, people did not speak particularly respectfully about this city, as it was believed that nothing good could come from Nazareth.
Joachim and Anna were pious people and quite wealthy, but at the same time they observed piety. Joachim was from the family of King David, and Anna belonged to the priestly family. They were respected by other people, but they lacked only one thing - a child.
In those distant times, a child was considered a blessing, and the absence of one, accordingly, was something like punishment. Therefore, some people considered the couple to be guilty of something before the Almighty. As a result, Joachim goes to the desert to fast for 40 days, Anna prays in the garden and both receive a sign from the Lord and go to Jerusalem, which is where they met as the sign said.
These godly people were chosen to help save humanity. Anna conceived and gave birth to the Virgin Mary. According to the current accepted position in Orthodoxy, Mary was born in Nazareth, and not in Bethlehem.
Ancient images of the Nativity of the Virgin Mary
Some of the first monuments in Christianity telling about the event of the Nativity of the Virgin Mary date back to the early Middle Ages. Scientists date two bone plates found in Syria, which depict scenes from the Proto-Gospel, to the 5th-6th centuries.
One of them shows Anna crying in the garden at the moment an angel , the other shows the meeting of Mary and Elizabeth (mother of John the Baptist ). Researchers note that the found diptych is most likely only the surviving part of a more detailed narrative, which included other episodes of the earthly life of the Mother of God.
Annunciation of Righteous Anna. Diptych panel from Murano; Egypt; VI century; location: Russia. St. Petersburg, State Hermitage Museum; 6.9 x 10.3 cm; material: bone; technique: bone carving
The assumptions are based on the fact that Christian artists of the early Middle Ages depicted significant events using the techniques of ancient masters. Their visual canon, dedicated to the birth of gods or mythical heroes, consisted of several key episodes.
Among the most ancient images of the event are also fresco cycles in the Roman church of Santa Maria Antiqua; they date back to the 6th-8th centuries.
Holy Righteous Anna, mother of the Blessed Virgin Mary. Byzantine fresco in the Church of Santa Maria Antiqua in Rome. 705 - 707 years.
The temple of Cappadocia is known for its 9th century fresco, and art historians date the wall painting in Aten Sioni in Georgia to the 11th century.
Nativity of Our Lady. Mosaic in Daphni (Greece). Second half of the 11th century.
The first half of the 11th century is marked by frescoes in the Kiev St. Sophia Cathedral. The proto-Gospel cycle, located in the chapel of Joachim and Anna, was made by Kyiv craftsmen and, according to experts, is well preserved.
Vintage
Interesting fact
The text of the Proto-Gospel was well known in early Christian art.
It is not surprising that the first images of the Nativity of the Blessed Virgin Mary appeared already in the second century, and by the 4th century this event was painted on many walls of churches.
However, later, with the onset of iconoclasm in the 8th-9th centuries, the icons and wall paintings in the churches of Byzantium were mostly lost. It took almost a century to bring fine art back into the fold of the church.
Nativity of the Virgin Mary. Mosaics from the Chora Monastery in Constantinople. Byzantium
Features of the image in early Byzantium and Rus'
Icons of the Nativity of the Virgin Mary, created by Byzantine masters of the early Middle Ages, are still strongly influenced by ancient canons.
Nativity of Our Lady. Painting of the southern altar of the Hagia Sophia Cathedral in Kyiv. XI century
Thus, the description of the event includes several obligatory scenes, borrowed from ancient masters and describing the birth of a hero:
- the midwife washing the newborn baby;
- maids supporting a sitting or standing woman in labor;
- the maiden who brings gifts.
In later versions, artists begin to creatively rework the plot of the Proto-Gospel, introducing new elements into the narrative.
Mosaic of the Chora Monastery (Kahriye Jami) in Constantinople. Byzantium 1316-1321
Over time, everyday details become more detailed. So, instead of one maiden with gifts, several appear, carrying dishes and vessels. We also find such a detailed image on the icon - tablet from the St. Sophia Cathedral in Novgorod.
Nativity of the Virgin Mary. Double-sided tablet icon. School or art. center: Novgorod Late XV - early XVI centuries. 24 × 19.5 cm Part of a series of tablets from the Cathedral of St. Sophia in Novgorod
The number of everyday episodes accompanying the sacrament of birth is also increasing: the procedure for washing the baby is spelled out in detail. One of the maids checks whether the water is hot, the second holds the newborn, preparing her for a bath. Nearby is a scene of a newborn baby rocking, and there are also maids with a fan.
Later, the worldliness becomes more obvious: a table appears in space; in later versions, it is laden with dishes and is located near Anna’s bed.
Righteous Joachim on the icons of the Nativity of the Virgin Mary
Over the course of several centuries, the distance between the pious Anna and Joachim has changed. It first appears on icons only in the 13th century. His figure is much smaller in scale. Artists, by introducing him into the narrative, make him just an observer. This is due to strict regulations that prohibited a man from being in his wife's half of the house at certain times.
By the 14th century, in many images the figure of Joachim becomes larger and the distance decreases. He is already located in the doorway and at full height. Icon painters assign him a more significant role in what is happening. This is partly due to the softening of moral canons and the rethinking of apocryphal texts.
Dionysius. "Nativity of the Mother of God". Fresco from the composition of the western portal of the Nativity Cathedral of the Ferapontov Monastery. 1502.
By the 17th century, on Byzantine canvases the figure of Joachim was already comparable to the figure of Anna. He becomes a full participant in the events and is often depicted sitting not far from her bed. Anna's bed on all icons is the compositional center, just as on the icons of the Nativity of Christ.
Mary's aspirations. Painting of the Cathedral of the Nativity of St. Mother of God of Ferapontov Monastery. 1502 Master Dionysius
Orthodox wedge
Author: Bishop Nikolai of BalashikhaThe celebration of the Nativity of the Blessed Virgin Mary, like other Mother of God holidays, appeared relatively late in Byzantium, at the beginning of the 6th century. The official introduction of this celebration is attributed to Emperor Mauritius (late 6th century). The first hymns in honor of the Nativity of the Virgin Mary were composed in the middle of the 6th century. Venerable Roman the Sweet Singer.
The oldest surviving images of the Nativity of the Blessed Virgin Mary (in Byzantine art) date back to the 9th century. In Rus', the scene of the Nativity of the Virgin Mary is already found in the paintings of the Hagia Sophia Cathedral in Kyiv - these are the frescoes of the chapel of Sts. Joachim and Anna.
The appearance of the iconography of the feast of the Nativity of the Virgin Mary is usually attributed to the end of the 7th - beginning of the 8th centuries, i.e., to the time when the holiday itself became widespread in the Church, but the monuments of the pre-iconoclast period have not reached our time. It is generally accepted that the literary basis for creating the iconography of the Nativity of the Virgin Mary was the apocrypha - mainly the so-called. Proto-Gospel of James (2nd century) Apparently, the apocrypha itself was a later recording of the oral tradition that existed in the Church. The appearance of another apocrypha describing the event of the Nativity of the Virgin Mary - the so-called. Gospels of Pseudo-Matthew - dates back to a later time (9th century)
Holy Scripture speaks almost nothing about the earthly life of the Most Holy Theotokos - knowing Her great humility, we can say: it is reverently silent about everything that concerns Her personally. The information contained in Tradition about the birth and parents of the Virgin Mary presents the following picture: a pious married couple from Jerusalem - Joachim and Anna - had no children for a long time. Once the righteous Joachim came to the Temple to offer a sacrifice to God, but the high priest refused Joachim, since he “did not create offspring for Israel.” In grief, Joachim withdrew into the desert, prayed and cried there, and his wife remained at home alone, also crying and praying. At this time, both of them were visited by a wonderful vision - an angel who announced that “The Lord has heeded your prayer, you will conceive and give birth, and your offspring will be talked about all over the world.”
After this gospel, the righteous spouses met at the Golden Gate of Jerusalem: “Joachim approached with his flocks, and Anna, standing at the gate, saw Joachim coming, and, running up, hugged him, and said: “I know now that the Lord blessed me: being barren, I'll conceive now! And Joachim that day found peace in his home..."
When righteous Anna conceived, and “the months allotted to her had passed,” she gave birth at the appointed time, “in the ninth month.” The couple made a vow to dedicate their Child to God and, according to custom, give him to the Jerusalem Temple before he comes of age...
Almost simultaneously with the creation of the iconographic canon, the formation of the hymnography of the holiday took place: these were compiled in the 7th-8th centuries. canons of St. Andrew of Crete and John of Damascus, stichera of St. Herman of Constantinople, Anatoly of Thessaloniki and other hymn writers of the 8th-9th centuries.
Already in the earliest images of the Nativity of the Virgin Mary, in addition to the righteous Anna and the newborn Virgin Mary, a number of characters appear; At the same time, the righteous Joachim was not depicted - he should not have been near his wife during childbirth. Saint Anne is helped by one or two maids - they wash the newborn Mary. Ablution takes place in a wide vessel, usually standing on a leg or stand. They also depict handmaids or righteous wives who brought gifts or treats to Saint Anne.
All of the listed persons are present in the composition of the Nativity of the Virgin Mary already in the earliest monuments - this is both a temple painting and a book miniature. Righteous Anna is usually depicted half-sitting on a bed - this is a stable method of depicting birth without suffering. For example, the miniature of the Minology of Basil II (987–989) kept in the Vatican Library depicts righteous Anna, a maid washing the newborn Mary, and three maids with gifts. It must be said that in the Minology of Vasily II there was also a place for the righteous Joachim: he, together with Anna, is depicted in the following miniature (September 9 - on the day of remembrance of the righteous Godfather Joachim and Anna). Another miniature illustrates the meeting of righteous spouses at the Golden Gate of the city; this is the Conception of Righteous Anna (celebration of December 9), i.e., the event that opens the cycle of miniatures dedicated to the Nativity of the Virgin Mary and Her childhood (miniature of the Entry of the Virgin Mary into the Temple).
As the composition became more complex, the main plot of the Nativity of the Virgin Mary began to be supplemented with scenes from the biography of the righteous Joachim and Anna or from the Proto-Gospel, namely: the sacrifice of the righteous Joachim in the Temple of Jerusalem; the high priest's refusal to accept a sacrifice from a childless man; Joachim's cry in the desert and his prayer there; Anna's crying in the garden and her prayer; the gospel to Joachim and the gospel to Anna; the meeting of the spouses at the Golden Gate (this plot is the basis for the iconography of the Conception of Righteous Anna, which has gained independent existence).
From the temple painting, where these subjects were depicted separately, they move directly into a single icon space. The main plot is also depicted with great details of an everyday nature: for example, two maids are preparing to wash the newborn Mary, one of whom is holding the child, and the second is pouring water from a jug into the font and at the same time testing with her hand whether the water is warm. One or two servant girls are depicted with a fan, which is used to fan the baby Mary. Righteous Joachim in early iconography was not included in the main plot of the composition, but sometimes his presence was indicated as follows: he could look into the room through a window or an open door.
The running theme of the Holy Tradition - both literary and pictorial - is the boundless love, tenderness and care with which the righteous Joachim and Anna treated the upbringing of their Daughter. They attracted selected pious girls to help raise the God-chosen Youth.
One of the touching scenes that clearly illustrates the theme of family love and education, which passed from the temple painting into the iconography of the Nativity of the Virgin Mary, is “The Caress of Mary.” Baby Mary is depicted here in the arms of her parents.
The Proto-Gospel contains an interesting detail that testifies to how the parents protected young Mary: when She had just learned to walk, righteous Anna decided not to let Her leave the confines of her parents’ house until the time came to bring Her into the Temple of the Lord. Having promised to dedicate their Child to God, the righteous parents were preparing to fulfill this responsible decision. Could Joachim and Anna have acted differently if God Himself, through His Angels, notified them of the birth of the long-awaited Child?
The birth of the Most Pure Virgin Mary - the future Mother of God - became the most important event in the history of the entire human race - an event that heralded the joy of the entire universe: from Her the Sun of Truth - Christ the Savior - will shine. But for now Her parents could only sincerely rejoice about this.
All images of the Nativity of the Virgin Mary are literally permeated with this quiet joy. This is especially evident in the details - at first glance, purely decorative, but having a deep meaning. As an example, we can give an image of a source from which birds, both large and chicks, drink. This is both an example of the touching attitude of birds towards their offspring, and a reminder that the Lord Himself sends sources and waters the birds of the air (Ps. 104:10-12), and a symbol of future deliverance from the snare of those who catch (Ps. 123:7), and the praise that the righteous Joachim and Anna give to God together with all God’s creation (Ps. 148).
Let us give examples of how the content of the feast of the Nativity of the Blessed Virgin Mary is revealed in the monuments of ancient Russian icon painting.
Novgorod icon of the mid-14th century. from the collection of S. P. Ryabushinsky (now in the Tretyakov Gallery) - an example of developed iconography of the main plot (the Nativity of the Virgin Mary itself). Features of the image: Anna - and this is a rather rare case - is depicted suffering, she is reclining, turning away from the wives who came to her with congratulations and gifts (there are four of them). Anna watches carefully as two maids prepare to bathe the newborn Virgin Mary. From the window opening behind Anna, an alarmed Joachim watches what is happening.
On the icon of the first half of the 15th century. from the State Russian Museum Anna is depicted without suffering; she sits cheerfully on her bed, accepting congratulations and gifts from the wives approaching her one by one. Two maids are preparing to wash the baby Mary: one has poured water into the font, and the second is testing the temperature of the water with her hand. Joachim is not in the composition.
Icon of the 16th century. from the Novgorod Museum (NGOMZ) - “The Nativity of the Virgin Mary in the Life” - represents a complex composition with 24 stamps. In the middle is the actual Nativity of the Virgin Mary with the scene of “The Caress of Mary.” In the main part of the composition, attention is drawn to such details as a table with gifts standing on it; Righteous Anna sits and has a conversation with the wives who have already managed to give her their gifts.
On the icon of the early 16th century. From the Russian Museum, new details appear: in addition to the scene of ablution, the baby Mary is depicted again, already lying in the cradle. One of the maids is blowing a fan over Her, and the second, apparently, is humming a lullaby... Righteous Anna is sitting on the bed, and one of the maids is straightening the bed behind her. The four wives, who have already congratulated Anna, are chatting animatedly among themselves. Above Anna’s bed there is a turret from which the righteous Joachim carefully observes the event.
The icon of the Nativity of the Virgin Mary with the marks of earthly life, early 16th century, from the Ustyuzhensky Museum of Local Lore, resembles the Novgorod one (but there are only 18 hagiographic marks in it). It features carefully crafted details.
Icon of the late 15th century. (Northern Letters) from the Tretyakov Gallery is emphatically laconic: two girls with vessels approached Anna, who was sitting on a bed; at the bottom right, the maid is about to wash the baby Mary - the shrouds have already been removed from Her. At the top of the icon there are half-length images of the Great Martyr Demetrius of Thessalonica, Saint Nicholas, the Prophet Elijah and the Great Martyr George.
Icon from the beginning of the 17th century. from the museum. St. Andrei Rublev, unlike the previous one, not only provides an example of the developed iconography of the holiday, but also contains a number of new details: in the lower part of the composition there is an image of a source from which two swans drink water. The scene of “The Caress of Mary” is located in one of the turrets of the elegant building where all the action takes place. The architectural details are carefully painted, the staircase along which the guests ascend to Anna, the high bed on which Anna sits is richly decorated; The stream of water that the maid pours into the font whirls whimsically.
Icon of the 15th century. from the Lvov Art Gallery contains an interesting detail: one of the wives who came to congratulate righteous Anna touchingly fell to her, and Anna hugged her with her right hand...
A complex multi-figure composition of the Nativity of the Virgin Mary with 16 hagiographical marks from the third quarter of the 16th century. from the Rublev Museum contains the following scenes: in the upper middle register - the gospel to the righteous Joachim (left) and Anna (right). Angels fly up to the praying spouses, bringing the news that the Lord has heard their prayers. In the same register in the middle there is the already fulfilled aspiration of the righteous spouses - the scene of “The Caress of Mary”. Another interesting detail: in the lower right part of the centerpiece, one of the maids rocks the cradle of the baby Mary, suspended by four corners.
Icon from the beginning of the 17th century. from the Kolomenskoye State Museum-Reserve contains a scene with birds drinking water from a source: these are birds of different types and sizes. There is also the scene of “The Caress of Mary” and the maiden falling to the righteous Anna. At the top of the icon, in a cloudy semicircle, is the Lord of Hosts.
Let’s complete our brief review with a “tablet” icon from the 15th century. from the Novgorod St. Sophia Cathedral, in which not only the perfectly depicted details deserve attention, but also such an expressive scene as a young maid sitting near the cradle of the baby Mary. Swaddled and covered with a red blanket, Maria carefully watches another maid who is blowing a fan over Her, and the first girl, turning reproachfully to her friend, apparently asks her not to interfere with the lull of the Child. Righteous Joachim, sitting in the turret above the entrance to the building, watches everything that happens...
The examples of ancient Russian iconography of the Nativity of the Virgin Mary given in our article show how creatively, although within the limits of the canon, the artists approached their task, and the abundance of interesting, sometimes touching details testifies to the fact that each icon painter put personal observations into his work.
The iconography of the Nativity of the Blessed Virgin Mary not only reproduces a detailed picture of the events of the birth of the Blessed Virgin Mary, but also convincingly reveals to the modern viewer the value system of pious marriage, family life, the birth and upbringing of children - those enduring values that are under serious attack today.
Source: www.mepar.ru
Iconography of the Nativity of the Mother of God Author: Ekaterina Sheko The plot of the Nativity of the Mother of God is not described in the Gospel, but has been found in iconography since ancient times. The compositional scheme of the image dates back to pre-Christian times.
Nativity of the Blessed Virgin Mary Author: Metropolitan John (Wendland) The Old Testament promises a wonderful blessing to the righteous, but if we look closely at all these blessings, it turns out that these blessings are earthly, for a wonderful and happy earthly life. And when the New Testament began, the Lord God spoke other promises
Reproduction on the Internet is permitted only if there is an active link to the ORTHODOX WEDGE website. Reproduction of site materials in printed publications (books, press) is permitted only if the source and author of the publication are indicated.
Iconography
Almost every everyday detail present in abundance on the icons is a figurative quotation from sacred texts.
Nativity of Our Lady. Ateni Sioni. Georgia. End of the 11th century
Already in one of the early images, a maid is holding out a newborn baby to Anna, which refers us to the text of the Proto-Gospel:
Meanwhile, the months allotted to her passed, and Anna gave birth in the ninth month and asked the midwife: who did I give birth to? She answered: daughter.
This episode is repeated in the icons of later editions.
Girls with gifts, the number of which has been increasing over the centuries, speak not only of the tradition accepted among noble ladies to congratulate a woman in labor on the addition to the family.
Nativity of St. Mother of God. Icon. ser. XIV century
The vessel that they carry in their hands is also a prototype of the Mother of God, who in the prayers and writings of the Fathers of the Church is called the “vessel of virginity” and the “container of the incontainable.” As, for example, in the Akathist to the Blessed Virgin Mary, composed in the early Byzantine era.
Rejoice, God is not a container that cannot be contained;
(Akathist)
It is no coincidence that on some icons it is shaped like a stamna - a jug in which manna from heaven was kept, sent by God for food in the desert:
“Rejoice, O Stamno, who bears manna, and who delights all the pious.”
However, the mention of “God, the inconceivable container” is an echo of an even more ancient source. This expression is found in the Old Testament in the 15th-4th centuries BC. e., which describes the wanderings of the Jewish people in the desert in search of the Promised Land. This is what is called the camp temple - the tabernacle, and 400 centuries later - the temple of King Solomon, which were the seat of God before the Nativity of the Virgin Mary. It is with Her birth that humanity finds in Her person the animated Temple of God, the place of His special presence.
“The crying prophecy being fulfilled, it says: I will restore the fallen tabernacle of sacred David, prefigured in You, O Pure One.”
Symbolism of images
It is worth noting that on the icons of the Nativity of the Virgin Mary the symbolism of the images is very plastic, it seems to flow, forming a single symbolic space, uniting and complementing the theological meaning.
Vessels
Thus, the analogy with the Old Testament “container of the incontainable,” the sacred vessel - the Mother of God, speaks both of the fact that She, being a Divine vessel, will give the world a Savior, and, of course, of His future atoning sacrifice.
Fragment of the icon of the Nativity of the Virgin Mary. Andrei Rublev Museum in the Spaso-Andronikov Monastery
A table covered with food and a font
The theme of making a sacrifice can also be seen in such details as a table covered with food. At first glance, this is only an illustration of the event described in the Proto-Gospel.
Nativity of the Virgin Mary. End of the 16th century. Novgorod. Museum of Russian Icons.
It tells how Joachim called the priests to celebrate the anniversary of Mary's birth. However, in this scene one can read a parallel with the altar of the temple, which also had a quadrangular shape. Christians placed gifts on it - bread and wine for the celebration of the Eucharist.
Interesting fact
In Orthodox churches, monumental plots from the Proto-Gospel are located in the altar of the church. Since the plot precedes all the Gospel events, they place it in that part of the church where preparation for the Service - the Liturgy - takes place.
Font
One of the most striking and multi-layered images is the font in which the newborn Mary is washed. Her image contains several layers of meaning. We remember from the Proto-Gospel that the parents promised to give the child born to them to serve God. And for baby Mary, washing in the font symbolically means the beginning of a new life in God, serving Him. In the context of Christian culture, the scene is associated with the Baptism of Christ and is interpreted as a prototype of this event, the future cleansing of humanity from sins.
Icon “Nativity of the Virgin Mary”, Russia, Moscow, circa 1698-1699. Artist of the circle of Kirill Ulanov. Moscow Kremlin Museums
Therefore, the episode with the font symbolically anticipates the introduction of Mary into the temple, which on some Nativity icons is depicted in stamps as a visual decoding of the meanings inherent in the ablution procedure. The deep symbolism of the scene is also supported by the Old Testament. Since She became the receptacle of God, a kind of temple, the font is also associated with the rite of consecration of the temple, which took shape starting in the early Middle Ages.
Baby Mary
Despite the fact that Mary is the main character, her figure in the icons is extremely small. This is connected not so much with childhood, but with the desire to show the humility and self-abasement characteristic of the Mother of God in Her earthly life.
Fresco “Nativity of the Virgin Mary”, first third of the 18th century, from the Annunciation Church in Yuryevets-Povolsky, Ivanovo region. Museum of Ancient Russian Culture and Art named after Andrei Rublev.
The color of Her shrouds is a figurative epigraph, anticipating the Nativity of Christ, who is also depicted in a manger, wrapped in snow-white shrouds. The color of Mary's swaddling clothes also speaks of Her purity and integrity.
Fountain
Already on the first Byzantine icons, artists depicted a fountain. It is located next to Anna and may differ in details, but the symbolism of the image again refers us to the Old Testament prophecy about water, which will make the once dry desert fertile. This is a figurative metaphor for Anna’s barrenness, which was filled with new life by the will of God.
“Rejoice, thirsty desert, let the desert rejoice and let it bloom like a creel... And on the thirsty land there will be a source of water. There will be joy for the birds... And the congregation of the Lord will be converted and come to Zion with joy” (Isa. 35:1-10).
Veil
The icon often contains velum - a curtain made of red fabric. The tradition of designating the inside of a house in this way dates back to ancient times. Fabric was used in houses of that time to delimit space; it was also used to cover the entrance to doorways. So in the icon, the velum covering the opening symbolizes the closedness of Paradise for people, since before the Nativity of the Mother of God and the subsequent atoning sacrifice of Christ, entry there was closed to humanity.
Late XVII - early XVIII centuries. Palekh. State Museum of Palekh Art, Palekh.
The fabric connecting the two architectural structures also symbolizes the transition from the Old Testament to the New, which became possible with the birth of the Virgin Mary.
Lyrics
Prayer that comes from the soul and heart is the main prayer. There are different texts of Orthodox prayers to the Nativity of the Blessed Virgin Mary icon.
All prayers are allowed to be read not only on holidays, but also on other days. The exception is days of fasting.
It is customary to read the akathist while standing; relaxation is made only for sick people. You can not only read, but also listen to the akathist, not only in church, but also at home (with the blessing of the clergyman), in recording. This will help cleanse the soul and relieve it from hardships and suffering. It is recommended to memorize the text of the prayer in advance and read it in front of the image of the Mother of God. It is allowed to read the written text from a sheet or pray on your own. It is important to follow up your words with actions and act piously: helping the poor and suffering.
Troparion
Thy Nativity of the Virgin Mother of God, joy to proclaim to the whole universe: from Thee has arisen the Sun of righteousness, Christ our God, and having destroyed the oath, given blessing, and having abolished death, given us eternal life. Your Nativity, Virgin Mary, proclaimed joy to the whole universe: for from You the Sun of righteousness, Christ our God, shone, and, having destroyed the curse, He gave a blessing, and, having destroyed death, He gave us eternal life.
Kontakion
Joachim and Anna were liberated from the reproach of childlessness, and Adam and Eve were freed from the corruption of death, O Most Pure One, in Thy holy Nativity. This Thy people also perform it, they are delivered from the guilt of sins, crying out: “The barren gives birth to the Mother of God and the Nourisher of our Life.” The prayer, and with it the groaning from the infertility and childlessness of Joachim and Anna, was accepted. And it entered into the ears of the Lord, and brought forth life-giving fruit for the world. After all, he prayed on the mountain, she endured reproach in the garden, but with barren joy she gives birth to the Mother of God and the Nourisher of our Life. O good one, born of Anna, how can I glorify or sing praises to You, for You are the Most Holy Temple born? Joachim on the mountain begged to receive the fruit from Anna's womb. And the saint’s prayer was accepted, and after the belly-bearing there was blessed joy in this world. The barren one gives birth to the Mother of God and the Nourisher of our Life. Sometimes he brought the gift to the temple, and it was not accepted, because the priests did not want to accept it from the barren and the seedless, and among Israel the sons of Joachim were rejected, but he came later and brought with him the Virgin with gifts of thanksgiving along with Anna, for, rejoicing today, the barren one gives birth to the Mother of God and the Nourisher of our Life. Now the tribes of Israel heard that this day Hannah gave birth without blemish, and yet they rejoiced this day with joy. Joachim gave them a feast, and they rejoiced brightly over the wondrous miracle. He called the priests and Levites to prayer, and he brought Mary, all among them, to exalt: “The barren gives birth to the Mother of God and the Nourisher of our Life.” You poured out a stream of life for us, given to the Holy to be raised and enjoying the food of angels, the Holy One who abided in the Saints, as they say, You are both the Temple and this Vessel of the Lord. For the virgins bring the Virgin herself with candles, prefiguring the Sun - What she had to bring for the faithful. The barren one gives birth to the Mother of God and the Nourisher of our Life. “Oh mystery, accomplished on earth,” upon birth Anna exclaimed to the Creator, Seer and our God. - Master, you heard me, like that Anna who was reproached by Eli the priest for drunkenness. After all, she decided to dedicate the born Samuel to the Lord, but you, as before, gave it to me: The barren one gives birth to the Mother of God and the Nourisher of our life. “Great things await me today, O Good One, for I have given birth to a Virgin, Who gives birth before the ages to the All-Lord and Lord, but after the Nativity He preserves His Mother, just as She is a Virgin. I offer this to You in the temple, O Generous One. This and Your Door will be the Lord of the highest. With Her barren joy she gives birth to the Mother of God and the Nourisher of our Life. Once upon a time, faithful Sarah also desired to give birth barrenly, before the birth of Isaac, her son, because she received God, with two archangels, in human form. And the word came to her at that time: “A son will be born to Sarah” - now, rejoicing at the world, she cries out: “The barren one gives birth to the Mother of God and the Nourisher of our Life.” Now Mariam shines for the times, and the temple does not lack shrines, and Zechariah, seeing Her growing up, chooses by lot a groom for Her and from God Joseph, betrothed to the Virgin. She was given to him through the rod a revelation from the All-Holy Spirit, for this sake Anna, rejoicing, cries out: “The barren one gives birth to the Mother of God and the Nourisher of our Life.” We honor your child, holy mother. You gave birth to praise of the universe and for people a warm prayer, She is the Wall and the Affirmation and Refuge, who have placed their hope in Her. And every Christian receives protection, the cover of Her salvation and hope. From your barren womb she gives birth to the Mother of God and the Nourisher of our Life. Most High God, Creator of all things, Who created all things with the Word, Who created man by Your wisdom, the Only One who loves mankind, grant us peace as the All-Bountiful One to Your people, preserve the kings with the shepherd of these faithful ones, and keep the flock serene, preserving and protecting, so that everyone may cry: the barren gives birth to the Mother of God and the Nourisher Our lives.
Greatness
We magnify You, Most Holy Virgin, and honor Your holy parents, and glorify Your birth all-gloriously.
Akathist
Kontakion 1
Chosen from the human race and born from barrenness, let us praise the Most Pure Virgin Mary, as with Her Nativity the beginning of our salvation was realized and the coming of the Deliverer into the world was heralded. Let us also joyfully cry out to Her: Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Ikos 1
A heavenly angel standing before God was sent quickly to the righteous Joachim and Anna to announce to them great joy, for through their barrenness they were about to give birth to the Most Blessed Daughter, from whom joy would come to the whole world. In the same way, we, who are partakers of the joy of sowing, will sing a song of praise to the Virgin: Rejoice, in the Trinity Council the Matter of the Son of God was chosen from time immemorial; Rejoice, thou who was foreshadowed by the ancient prophets and patriarchs in a variety of images and senech. Rejoice, you who have been faithful servants of God for five thousand years since the creation of the world, as the awaited Mother of the Deliverer; Rejoice, seen by Jacob's ladder, God's descent to man, foreshadowed. Rejoice, foreshadowed by the burning bush seen in the desert of Sinai by Moses; Rejoice, who gave a dry path to Israel by the Red Sea and drowned Pharaoh, figuratively written. Rejoice, thou who helpest us in the lower part of the Eternal Belly; Rejoice, interceding for us the unrestricted entrance of the Kingdom of Heaven. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 2
Seeing the righteous Joachim and Anna, the Angel appeared to them, proclaiming Thy Nativity, the Most Holy Virgin, giving thanks to God, who had foreseen to take away the reproach of their childlessness, and with all her heart she cried out warmly: Alleluia.
Ikos 2
The All-Good Lord will fulfill the mind of Divine construction and His descent onto earth, beginning with the message of His Angel to announce to Joachim and Anna about Your Nativity, Most Holy Virgin. We also cry out to You in praise: Rejoice, manifestation of the Divine mind; Rejoice, His fulfillment is marvelous to behold. Rejoice, predestined of old to serve the incarnation of the Son of God; Rejoice, pre-elected from all generations into the dwelling of all the King. Rejoice, you were already foreshadowed in paradise by the saying of the tempter of the serpent about the state of enmity between the Woman and Her Seed; Rejoice, after the fulfillment of times from unfruitfulness, by the will of God, you have become more glorious. Rejoice, who made the human race glad with Your birth; Rejoice, you who have offered the lament of those who sought the joy of Israel. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 3
The power of the Most High resolved the barrenness of righteous Anna, who had become pregnant in her days: for Thee was conceived, O Most Pure One, and, anticipating Thy birth, joyfully sang a song of praise to the God of Israel: Alleluia.
Ikos 3
Having the power to give birth to the Savior of our souls and bodies, You and Yourself, like a miracle before a great and incomprehensible miracle, were gloriously born from barren parents, O Most Holy Virgin. In the same way we sing to thee: Rejoice, thou who camet from the root of Jesse and David; Rejoice, you who were wondrously vegetated from the barren lies of righteous Anna. Rejoice, by the prophecy of Isaiah, the Virgin Mother was revealed before the ancient years; Rejoice, born according to the promise of an Angel. Rejoice, prefigured by the tabernacle of the meeting and the Ark of the Covenant; Rejoice, symbolized by the prosperous rod of Aaron. Rejoice, consecrated and prepared before Your birth as the Mother of God the Word. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 4
The storms of human reproach about their barrenness were delivered at Thy conception, O Most Holy Virgin, Thy righteous parents rejoiced, and in honor of Thy birth I created a great institution with relatives and known ones, and they rejoiced at them, crying out to God, who created His mercy, a song of praise: Alleluia.
Ikos 4
Hearing that the surrounding people heard that the daughter of Joachim and Anna was named Mary, the Lady, the Most Pure One, the great and glorious One would be not only among people, but also among God. We, knowing this well, magnify thee: Rejoice, Most Holy Virgin, who received Your name not from man, but from an Angel even before conception; Rejoice, having been honored by this name as the Lady of all creation. Rejoice, for Thy righteous parents gave thanks to God for Thy birth, offering great gifts to Him; Rejoice, for as one who is related and known, you have created a supper of love for the poor too. Rejoice, for thou art blessed by the priests who were called to the house of Thy parents for the celebration; Rejoice, for you were praised and glorified from all those who gathered for the joy. Rejoice, appearing above all honor and praise; Rejoice, thou who hast been honored with the existence of the Matter of God the Word. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 5
The God-bearing star, heralding the coming of the Sun of Truth, Christ our God, appeared at Your Nativity, O Most Holy Virgin; Likewise, the people of God, who had hoped for the coming of the Savior by faith, seeing You miraculously born of barrenness, mysteriously rejoiced and cried out: Alleluia.
Ikos 5
Having seen the righteous Joachim and Anna, the Mother of God Mary, who was born of them, the Angel of God, some wondrous and wondrous one, proclaimed her as the ark of God, serving as the one who educates and protects You, like the apple of your eye. In the same way, we praise the Fathers of God, who were honored to be the parents of such Daughters, and joyfully sing to the Virgin Mary: Rejoice, Most Pure Virgin, for at Thy Nativity, Thy parents rejoiced greatly; Rejoice, for at Your appearance into the world Angels and men rejoiced in agreement. Rejoice, for all the prophets spoke about You in many different ways; Rejoice, for you are the only one from them with the gates closed, and also with the mountain overshadowed by your name. Rejoice, for all that was glorious in ancient times was spoken of mysteriously about You; Rejoice, for the psalm lips called Thee the City and Village of God. Rejoice, thou who hast been a seven-luminous lamp, for she was filled with the seventh gifts of the Holy Spirit, and was fore-ordained; Rejoice, at the gilded table with the showbread, as the Bread of Life, Christ, who was foreordained to give birth. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 6
Preacher of God-bearing broadcasts and fulfilling verbs, by the will of the Creator of creation, you appeared on earth, the Most Holy Virgin, the color of our nature, Adam and Eve’s invocation and the erection of the first kindness. Moreover, all the faithful have found joy in Your Nativity, spiritually triumphant, singing to our wondrous God in His counsel: Alleluia.
Ikos 6
The dawn of Your birth, Most Pure One, the dawn of our salvation, in fulfillment of the Divine vision, in which You alone, of all generations, are worthy to appear as flesh to lend to Your Creator, who came to save our race from the ancient forefathers’ oath. For this reason we cry out to You: Rejoice, call to Adam and Eve; Rejoice, permission of the ancient oaths. Rejoice, the end of the high law and the beginning of new grace; Rejoice, thou who providence of the Divine Mystery and ever instructing us in good deeds. Rejoice, thou who is alone in all kinds, worthy of being found to be the Matter of God the Word; Rejoice, the spiritual Mother who has appeared to us as new people in Christ. Rejoice, O Mother who leaves us no longer under Your care; Rejoice, thou who preparest us to be sons and daughters of Thy Son, worthy and acceptable. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 7
Desiring to repay your vows to the Lord, Your righteous parents, the Most Holy Virgin, brought Your triplet maiden into the temple of the Lord with glory and much joy, and the High Priest (Zechariah), embraced by the Spirit of God, led You into the Holy of Holies, who was also a prototype of Your Holy Place. For You have not contained within Yourself the ark of the Covenant, but the saints of the Most Holy Son of God, who in Your womb received virgin flesh. To Him also You sang from the faces of the virgins: Alleluia.
Ikos 7
A new and glorious divine providence came about You, Virgin Mary. In the temple of God, those living in the temple received food from the hands of Angels, O Most Holy One. We also pray to You: feed us with food of grace, so that we may grow spiritually into a perfect husband and to You, the All-Tsarina, we cry out in praise: Rejoice, adorned with virtues, O Young Lady, honored to live in the temple of God and be worthy to be an Angel of the Interlocutor; Rejoice, you who received the food sent to you by God from the Angels into the Holy of Holies. Rejoice, wonderfully raised by heavenly bread in the temple; Rejoice, you who were there prepared for the great mystery of the incarnation of the Son of God. Rejoice, for by the command of God the Angels on earth diligently serve You; Rejoice, for now in Heaven, as the Queen, they reverently serve You. Rejoice, for we also magnify Thee with unworthy songs of praise; Rejoice, for we always please the Godfathers who gave birth to You and call on them in our prayers. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 8
Having seen the strange Nativity of the Most Pure Virgin, let us withdraw from the vanity of the world, turning our minds to Heaven, where the Mother of God in glory stands before Her Son and God, interceding before Him for all the faithful, Her all-glorious Nativity (and introduction into the temple) with the love of those celebrating and crying out to God: Alleluia.
Ikos 8
All creation in Your Nativity, Most Pure One, will find joy, consuming the sorrow of our forefathers: having come from You as Christ God, our nature, which fell into the sin of disobedience from the fall of the rise, was again created kindly to the Creator. The same touchingly we cry: Rejoice, forerunner of world joys; Rejoice, sacrament revealed from the ages of secrecy. Rejoice, Who rose from the fall; Rejoice, Our previously denied nature has now been appropriated to God. Rejoice, thou who Joachim and Anna were freed from the reproach of childlessness; Rejoice, Who turned the barrenness of our hearts into fruitfulness. Rejoice, for an abundance of eternal blessings is given to the faithful from the Lord. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 9
All the Angels of God, who did not know the mystery of God-manhood in the Council of the Trinitarian Deity, hidden from the ages and finally revealed by the Virgin Mary, were greatly surprised when they saw how the Daughters of Joachim and Anna, unusual for the female nature, were introduced into the Holy of Holies. In the same bewilderment I embraced the former, reverently crying out: Alleluia.
Ikos 9
Vetiah, the most ancient, the all-wise of the kings of Israel, Solomon, foreseeing Your birth, the Most Pure One, in the Song of Songs exclaimed with surprise: “Who is this, who discerns, like the morning, good, like the moon, chosen, like the sun.” Moreover, the Church, rejoicing in Thy feast day, joyfully cries out to Thee: Rejoice, brightest morning of the unevening day of the knowledge of God, in the canopy of the law, as in darkness, shining forth; Rejoice, sun-shaped Virgin, the true Sun - Christ, who introduced Christ into the world with her virgin incarnation and thereby enlightened everything. Rejoice, light-like element, which has essentially accepted God, who lives in the unapproachable light; Rejoice, having declared with your small womb the Infinite One, who embraces all the ends of the universe. Rejoice, full moon, directly receiving the divine light and thereby illuminating us; Rejoice, purest mirror, in which the many perfections of God are wonderfully and faithfully depicted. Rejoice, you who also strive for us through the perfection of Your virtues; Rejoice, strengthening our weak strength to do good deeds. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 10
Although the Lord created the human race from the original curse, the Lord created His wondrous vision: for He chose Thee, the Most Pure One, from the race of Abraham and David, and from You He deigned to be incarnate without seed, having passed over the statutes of nature, but He also produced You from the matured and barren root of Joachim and Anna the righteous. Likewise, we celebrate Your birth (and your entry into the temple) today, and those who gave birth to You sing songs of praise, crying out to God: Alleluia.
Ikos 10
O Heavenly King, for the sake of our salvation, although to appear on earth and live with man, the holy palace of Your incarnation, You, the Most Pure One, was prepared in advance, giving the fruit to the childless Anna, tearfully with Her spouse, who prayed for the permission of his barrenness. We also pray to Thee, Mother of God: resolve the barrenness of our souls, so that we may be able to bring to God the fruit of good deeds of virtue, crying out to Thee: Rejoice, most luminous Emblem of God’s seedless incarnation; Rejoice, animated Palato, prepared for the dwelling of all the King. Rejoice, brightest cloud, in whom He who sits on the throne of the Divine has descended to us; Rejoice, Mediatrix of law and grace, seal of the Old and New Testaments. Rejoice, unfading Lozo, beautiful flower - the Savior of the world, who brought forth; Rejoice, fragrant apple, which grew from being unfruitful and appeared pleasing to Christ. Rejoice, and we, Your singers, are pleased to be presented to Christ by your diligence; Rejoice, for you do not deprive us of spiritual consolation, who are unfruitful in our good deeds. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 11
Do not reject the song of praise for Your birth (and your entry into the temple), O Good Lady, but for those who gave birth to You, be blessed to us, praying for us to Your Son and our God, may He grant forgiveness of sins and correction of life, which we gratefully sing in tearful repentance To him: Alleluia.
Ikos 11
The Light-receiving and pre-worldly Light of the Divine Light, the only-begotten Daughter of Joachim and Anna, chosen to be the Mother of the Only Begotten Son of God, has now come forth gloriously from barrenness, and enlightens all Her birth (and entry into the temple) who faithfully celebrate and reverently cry out: Rejoice, luminous Candle, with the Divine flame kindled; Rejoice, who thereby graciously enlightens and warms us. Rejoice, mystical Mite, who bore the Divine Coal of Christ the Lord in the womb and in Thy hands; Rejoice, making us worthy to receive Him in the Sacrament of Communion. Rejoice, living and adorned Temple of the Lord, about Him David sings: “Holy is Your Temple, wondrous in righteousness”; Rejoice, Holy Censer, not incense that spreads in the air, but Christ, who contained the eternal fragrance in Herself, and thereby made all creation fragrant. Rejoice, Throne, exalted with glory, the animated seat of the Great King, our Savior and Lord; Rejoice, Queen of Heaven and earth, reigning forever with Your Son and God and not forgetting us, the poor. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 12
More grace than nature manifested itself in Thy Nativity, O Most Pure One; For the Lord heard the prayer of Thy childless parents, and gave Thee to them as a consolation, as He did to Abraham and Sarah Isaac, desiring together and His looking upon Thee to perform the sacrament and prepare Thee to be the Mother of His Only Begotten Son, our promised Redeemer. To Him we sing gratefully: Alleluia.
Ikos 12
Singing Your glorious birth from barren birth (and introduction into the temple of the Lord), we praise You, the Most Pure One, as the Mystery of God’s saving look upon us, the incarnation of God the Word revealed to You, and we cry out to Ti: Rejoice, pure Noah’s Dove, by Your birth the cessation of the stream of death announced; Rejoice, you who brought a branch of the gospel of Christ the Savior to the human race lost by sin. Rejoice, thou only blessed among women, who by Thy obedience to God corrected the disobedience of the foremother Eve; Rejoice, thou who transformed the sorrow of Adam and other forefathers (who were weary of waiting for the coming of the Savior) into joy through Thy Nativity. Rejoice, for Thy Christmas is the joy of proclaiming to the whole universe; Rejoice, for at Thy Nativity mothers rejoice and barrens rejoice (leading, for Thou also came from barrenness). Rejoice, for you grant grace-filled joy to all who faithfully and piously celebrate Your Nativity (and your entry into the temple); Rejoice, with Thy Son, at the right hand of the Father in His glory, make us sit, who beseech Him greatly. Rejoice, Most Pure Virgin, the Mother of the Savior of the world, chosen from time immemorial.
Kontakion 13
Oh, All-Singing and Most Pure Mother of the Virgin, accept this song of praise of ours in honor of Thy glorious Nativity (and into the temple of presentation) brought, and revive in us the desire for eternal blessings, and together deliver us, Thy Holy Church, our Fatherland and monastic monasteries from all kinds of troubles and misfortunes, from enemies visible and invisible, and future torment and the Kingdom of Heaven vouchsafe us, so that forever and ever we cry out to You: Alleluia.
(This kontakion is read three times, then ikos 1 and kontakion 1).
Famous icons and their brief descriptions
These icons are united by similar stories of discovery that took place during the 16th century in different Russian provinces.
Isaakovskaya
It was miraculously found in 1659 in the Yaroslavl province. Residents saw a light in the forest; it turned out that it came from an icon located on a tree.
It depicted the events of the Nativity, carried by two angels surrounded by cherubs. The villagers managed to move the icon to the church only after the prayer service. However, the next day she disappeared, only to reappear in the place where she was originally found. Only after several episodes with the disappearance of the icon, a chapel was built at the site of its discovery, and then a stone temple. Subsequently, a monastery was established on this site, but at the beginning of the 20th century it was closed. The fate of the icon is unknown.
Glinskaya
The icon was found by beekeepers in the roots of a pine tree. This happened in the first half of the 16th century. It is named after the Glinsky princes, who helped create the monastery on the site of the appearance of the miraculous icon. It depicts Anna seated on a high bed.
Icon “Nativity of the Blessed Virgin Mary” called Glinskaya
In the arch of three spans there is a depiction of a virgin with gifts, the righteous Joachim, in the lower part of the icon there is a maid with the baby Mary in her arms. Later the icon was placed in a silver icon case. The Glinsk icon is distinguished from other versions by the image of God - Hosts. This is one of the titles of God, meaning omnipotence, which is mentioned in the Old Testament.
Syamskaya
It was named after the monastery in the Vologda province in which it was located. In the first half of the 16th century, the monastery burned down, but the icon remained unharmed. After the fire, the monastery was revived. Later, a church was built in the monastery in honor of the Nativity of the Blessed Virgin Mary, and the shrine took its rightful place in it.
Icon "Nativity of the Blessed Virgin Mary" Syamskaya
Lukianovskaya
The icon, unlike other versions of the Nativity discovered in the 16th century, depicts white birds drinking from a source. This correlates with the Old Testament text of the prophet Isaiah, which describes the appearance of a water source on a thirsty land. The allegory refers us to the barren Anna, to whom God gave birth to a child, as well as to the image of a garden with birds, in which Anna prayed to God for the birth of a child.
Icon "Nativity of the Blessed Virgin Mary" Lucianovo
Sokolskaya
Icon of the Nativity of the Virgin Mary called Sokolskaya
Bottom line
Not only the icon is significant, but also the feast of the Nativity of the Virgin Mary itself, which falls on September 21. On this day, it is customary to visit church and read prayers at this icon. But this does not mean that believers can ask for help from the Mother of God only on a holiday.
There are also recommendations for saying prayer. For example, to turn to the Saint, you don’t have to go to a church or temple; you can do this at home, the main thing is to have such an icon. It is necessary to read a prayer at any time of the day or night, but it must be done regularly, and not only in those times when failures began in life. When converting, you should cleanse your thoughts and soul, and also ask only good things, without evil intent. Otherwise, you may receive not help, but punishment.
Icons from the Andrei Rublev Museum
The museum’s collection, according to data published on specialized websites, contains 9 icons of the “Nativity of the Mother of God.” They were created between the 15th and 18th centuries in various icon-painting workshops.
The earliest of the works belongs to the brush of a Tver master and dates back to the second quarter of the 15th century. The image is partially lost, but you can see the traditional plot for icons of this type:
- Anna sitting on a bed;
- a table with food standing nearby;
- maidens with gifts and fans
The lower tier depicts a maid with the baby Mary in white shrouds. In the background one can discern architectural forms and a fragment of a red curtain, apparently connecting the turrets. Since the image of Joachim appears on icons already in the 13th century, it can be assumed that his figure is located on the right, on one of the lost images of the tower.
Icon of the Nativity of the Virgin Mary. End of the 6th century. Tver Central Museum of Ancient Russian Culture and Art named after Andrei Rublev, Moscow. The icon was restored in the museum’s workshop in 1972 by I. E. Bryagina. There are large tinted soil inserts in the margins.
At the end of the 16th century, the Life of the Virgin Mary, translated from Greek, became widespread in Rus', so later icons, including those from the collection of the Rublev Museum, abound in visual quotations not only from the Proto-Gospel, but also from the Life, which are indicated in the hallmarks. The central place in the composition is still occupied by Anna, the maids and Joachim.
NATIVITY OF THE VIRGIN, WITH THE LIFE Third quarter of the 16th century. Tver Wood, tempera; 139 × 111 cm KP 54 From the Church of the Nativity of Our Lady on Isaevets near Tver. From the collection of the Andrei Rublev Museum
The latest work in the museum dates back to the 18th century and was created by Kostroma icon painters. The icon contains a central Nativity scene surrounded by numerous hagiographical marks.
“Prophetic” icon of the “seer” monk Abel
It was on the icon “Nativity of the Virgin Mary,” painted in 1796 by the icon painter who lived in the same cell with Abel, that his prophecies were inscribed. They concerned the kings of the Romanov dynasty. The words about their death came true day after day, for which Abel was subjected to numerous persecutions and spent more than 20 years in captivity.
Icon of monk Abel
The Nativity Icon was commissioned by Catherine II and, in addition to predicting the date of death of the Empress and her son Paul, also contained predictions about the end of the world. They were outlined on the frame of the icon. Prophetic words are also included there that it is on September 21, the day of the Nativity of the Virgin Mary, that a ruler will appear in Russia capable of reviving the country. Despite the persecution, the monk did not renounce what he knew from above.
Nikolai Yurievich Kolchurinsky, Candidate of Psychological Sciences, Associate Professor of the Department of Theology, Moscow State University of Pedagogical University MIIT, having analyzed the available historical sources regarding the personality of the monk Abel, came to the conclusion:
The above facts indicate that the life of Vasily Vasiliev (monk Abel) can hardly be assessed as the life of an ascetic of piety. Before us is almost undeniable evidence of a false prophet who was in demonic delusion, whose faith was characterized by gross distortions of a dogmatic nature.
We have indirect evidence in favor of the fact that Abel with his “prophecies”, which were treated with great confidence in the capital’s secular salons, could have been, to one degree or another, involved in the great political intrigues of his time (perhaps in connection with the activities of the Freemasons ) - the nature of his “prophecies” was too politicized.
In this vein, the mysterious source of his enormous wealth becomes explainable. The currently existing image of Abel as an Orthodox ascetic monk and a true prophet about the fate of Russia, which is also present in Orthodox publications, seems to us to be inconsistent with the facts
Published in the almanac “Alpha and Omega”, No. 54 for 2009
How to place it in the house
This icon is one of those that is important to have in the house. It is located in the common iconostasis. Each image standing there should not be on the shelf itself, but on a clean, light napkin laid underneath it. All images of saints, including this one, must be kept clean, and constant care is important for them. The iconostasis will be complemented by a lamp, periodically lit during church holidays and prayers.
“The Nativity of the Blessed Virgin Mary” is best placed next to the face of the son of the Venerable Mary - Christ the Savior, images of Anna and Joachim and the image of St. Nicholas the Wonderworker. It is recommended to place this icon in a children's room; it will help protect babies and grown-up children from all sorts of troubles and misfortunes.
Nativity of the Virgin Mary in painting
The plot of Christmas was also taken as a basis by the Italian artist Carlo Saraceni. A follower of the school of Caravaggio perfected the play of light and shadow. For him, it is not so much a way to give volume to the image, but rather an opportunity to highlight the inside of the church where the action takes place, in such a way that a feeling of visual polyphony appears. Islands of light seem to snatch key events from time, which form a single multidimensional image.
Carlo Saraceni. Nativity of Our Lady. Between 1616 and 1619. Oil on copper, 71.5x42 cm. Transferred to the Louvre in 1974.
Thus, the angels singing in the rays of light in the upper part of the picture seem to be separated by a space in the shadows and one gets the impression that their quiet rejoicing is not capable of waking up the newborn Mary.
The philosophical subtext of the painting is also similar to the iconographic work. Here the events of birth, washing in the font and rocking the baby are presented as existing simultaneously and at the same time - sequentially. This visual interpretation of events is typical of icons, where all events unfold outside of time. By the way, a similar technique is found on the icons of the Nativity of Christ.
Despite the fact that the birth of the baby took place at night, light penetrates through the windows. This symbolizes the Divinity of an event for which the boundaries of time, day or night are very arbitrary.
Decorating a holiday icon with flowers
Mother of God icons of the Nativity are often decorated with lilies. The name of the flower translated from ancient Celtic means “whiteness”, it symbolizes the purity and innocence of the Virgin Mary. In a broader sense, flowers also remind us of the transience of earthly life. This is an echo of Paradise, which a person lost by violating God’s commandments, but with the Birth of the Mother of God he can receive hope for Salvation.
Evgenia Ponomareva
Troparion, kontakion, magnification
Troparion, tone 4: Thy Nativity, O Virgin Mother of God, / proclaim joy to the whole universe: / from Thee has risen the Sun of righteousness, Christ our God, / and, having destroyed the oath, given blessing, / / and, having abolished death, given We have eternal life.
Kontakion, tone 4: Joachim and Anna reproached childlessness, / and Adam and Eve were freed from mortal aphids, O Most Pure One, / in Thy holy Nativity. / Then Thy people also celebrate, / the guilt of sins from having increased, / never call Ti // gives birth to infertility Mother of God and nourisher of our Life.
worthy one , my soul, / glorious Christmas to the Mother of God. Virginity is foreign to mothers / and childbearing is strange to virgins; / on You, Mother of God, / both settled down. / Thus we magnify You, all the tribes of the earth, // unceasingly.
Greatness
We magnify Thee, Most Holy Virgin, and honor Thy holy parents, and glorify Thy Nativity with all glory.
Prayer
Oh, Most Holy and God-chosen Virgin, our Lady Theotokos, Heaven and Earth Queen, bestowed by God for the joy and consolation of all from barren and childless parents!
Having been born by God's providence, You resolved the barrenness of You who gave birth to You, and now You have made my barren heart fruitful through Your intercession at the Throne of the Almighty, and make barrenness possible. me with evil deeds, rotten words and unclean thoughts. Oh, All-Blessed One, may I appear as a child of God, always bringing fruitfulness to virtues. You have quenched with Your Most Pure Christmas the weeping of our foremother Eve, and Your righteous parents have delivered the reproaches of childlessness, and now have quenched the weeping and sighing of the sick and sin-loving I am my soul and deliver us all from the reproach of our evil deeds, the passions of dishonor and from all enslavement of the enemy.
Most of all, grant us, Most Holy Theotokos Virgin, on the all-bright day of Your Nativity to understand and remember with a pure heart, with much joy and gratitude, the barren womb of the holy righteous Anna Shashe Thee, and we will not only glorify words, but most of all we will glorify our deeds with tenderness of heart You, blatantly:
Glory to Your coming, Pure One. Glory to Your Christmas. Glory to Your virginity, Mother Blessed. Together with You, grant us to constantly glorify and magnify Your All-Holy Fruit, the Word incarnate, in Your womb is carried without burning, To Him belongs glory, honor and worship, with His Beginning Father with Him, and with His Most Holy and Good and Life-giving Spirit, now and ever and in eyelids of centuries. Amen.
Day of the Nativity of the Mother of God
Around the 4th century, the first celebration took place in honor of the Nativity of the Virgin Mary, and since then, every year on September 21 (September 8, old style), people, rejoicing and rejoicing, continue to praise the Virgin Mary.
This day is doubly significant for the Russian people, because it was on September 8, 1380 that Russian troops won the battle with Khan Mamai on the Kulikovo Field. This event marked the beginning of the formation of a unified Russian state and put an end to internecine wars and strife between princes.
