Iconography of the Mother of God - Oranta. Oranta icon - history, meaning, description

Since pagan times, our ancestors asked for the intercession of Mother Bereginya, the goddess of the forces of the earth, raising their hands to the sky in a prayerful pose. Later, with the spread of Christianity, the images of the Proto-Slavic beliefs faded, changed their appearance, new symbols of faith arose, but people still raised their hands to the sky and asked for help. This is how the image of the Christian Mother Goddess was formed - the patroness of man with his fears, sorrows, and prayers, the Intercessor, offering prayer through raised hands from earthly man further to heaven and to God.

Our Lady of Oranta: the origins of the image

This gesture, traditional in iconography and monumental art, dates back to the period of early Christianity and is a symbol of intercessory prayer, perseverance, indestructible spiritual strength, and spiritual warfare. It has been known since Old Testament times, when Moses gave strength to his people in the battle with Amalekites holding hands raised to God.

Since early Christianity 2-4 centuries In the Roman catacombs, images of women (presumably the first images of the Virgin Mary) with their hands raised in prayer were found; they are far from the canonical image of Oranta, but stand at the origins of one of the most widespread traditions of depicting the Virgin Mary.

Depiction of Oranta in the "cubiculum of the five saints" - a small chamber with burials in the walls, found in the Catacomb of St. Callistus (Rome, early 4th century). Source - Wikipedia.

Our Lady of Oranta translated from Latin means "praying". Since ancient times, her image has been associated with intercession and defense of the city, and church chants organically gave the image of Oranta the epithet “the indestructible wall of the kingdom” (akathist to the Mother of God).

In the Byzantine system of church painting, the image of “Our Lady of Oranta” was traditionally placed at the top of the altar. Oranta is majestic and monumental, calm and harmonious.

The appearance of Oranta in Sofia of Kyiv

At the beginning of the 11th century, with the appearance of the Greek metropolitan in Kyiv Grand Duke Yaroslav the Wise began the construction of a large cathedral Hagia Sophia- in honor of the long-awaited victory over the Pechenegs, at the site of the decisive battle. The central mosaic, located in the semicircular part of the Temple above the altar, was made by Greek craftsmen in accordance with the canons of the capital's churches of the Constantinople model. It's about about the mosaic of Our Lady of Defender Oranta, or the “Unbreakable Wall,” raising her hands to the Savior Almighty in the dome of the Temple. In accordance with the canons of the Byzantine model, the Mother of God began to be perceived not only as a patroness, a wise one, a guide from earthly people(praying) to God (to heaven, to the dome of the Temple), the source of Grace, but also began to be considered intercessor of the City, protector of his fortress walls. The perception of the city as “preserved by God” had great importance also for social life, as it strengthened people’s faith in invincibility and chosenness, gave strength in the fight against enemies, and encouraged the development of society, construction, and the adoption of laws.

Symbols of the Kyiv Oranta

The central mosaic of the Temple immediately catches the attention of those entering. The simplicity of the image characteristic of early Christianity makes it close to the common man, harmonious, natural and as if alive. Oranta is unyielding, strong, standing confidently, while her face is clear and serene. The Mother of God seems to shine against the background of the golden smalt framing her. Blue chiton- Byzantine tradition - symbolizes heavenly perfect purity, virginity. Golden armlets(detail of the vestments of priests) - a symbol of concelebration with the High Priest Christ. Behind the red belt we see a piece of fabric ( lention) - according to beliefs, the Mother of God wipes away the tears of those praying with it. Cover, falling over the shoulders and covering the hair, is a symbol of mercy and protection. The golden cover is a symbol of light, purity, glory. Three Stars on the shoulders and on the forehead - traditional elements of the iconography of the Mother of God - a symbol of ever-virginity - the Virgin before the Nativity of Christ, during and after. Shining halo. The combination of gold and red colors in the clothing of the Virgin Mary ( purple boots, red belt) is a sign of her Royalty, as in ancient times these were the colors of rulers. Red color in the Eastern Christian tradition it is also a symbol of the human principle.

Our Lady of Oranta stands on a quadrangular golden stone - an unshakable foundation. It is interesting that in ancient Christian perception, along with the interpretation of the angle as a figure of stability and foundation (remember the meaning of the concept “cornerstone”), the angle was at the same time considered a vulnerable figure, in need of cover or protection.

Along the bend of the arch framing Oranta there is an inscription in Greek:

God is in the midst of him; he will not hesitate: God will help him early in the morning. Psalter. Psalm 45:6.

We are talking about contrasting the world chaos with the indestructible City in which God dwells.

Oranta is one of three types of iconography of the Virgin Mary. It contains the two natures of Jesus Christ: the image of man and divinity. The Mother of God herself is depicted in the traditional gesture of intercessory prayer, symbolizing her patronage.

As you know, “Oranta” is one of the varieties of images of the Mother of God. The Yaroslavl Icon of the Blessed Virgin is the most famous and revered image of the Mother of God from this group. This shrine also has the name “Great Panagia”. They turn to the face of the Mother of God in prayers for the salvation of the soul, asking for intercession and protection Mother of God.

History of the Icon of the Mother of God

Translated from Latin, “Oranta” means “Praying One”. Icon painters depicted this image of the Virgin Mary in ancient times. The image of Our Lady "Oranta" originates in the Roman Empire. Even then, this type of holy image gained enormous popularity.

Currently, icons of the Mother of God “Oranta” decorate churches and cathedrals in many countries around the world. The Orthodox people pay homage to this image and pray in front of the Oranta icons, asking for help and support on the path of life.

The true meaning that the image of the Mother of God “Oranta” conceals lies in the unity of the peoples of all countries and generations, carrying within themselves lives and destinies that have come into contact with the mystery of this holy image, with the source of light and love, with the spiritual power of the Mother of God.

Famous icons of the Virgin Mary

The shrines of the “Oranta” iconographic type include famous images of the Mother of God, known throughout the world:

• icon of the Mother of God “Picturesque Source”;
• icon of the Mother of God “The Sign”;

It is also worth noting famous fresco Our Lady of the "Oranta" type, called the "Unbreakable Wall". It is located in the Kiev Cathedral of St. Sophia. Pilgrims and ordinary believers come to the cathedral to see the miracle with their own eyes and touch the image filled with mystery and grandeur. The fresco contains a plot from the Annunciation scene. It depicts the Archangel Gabriel and the Blessed Virgin - faithful intercessors and patrons of the Kyiv lands.

How do Oranta icons help?

The icons of the Oranta group contain incredible power and work real miracles.
In front of shrines, Orthodox people pray for support in difficult moments of life, for healing from diseases of various types.

Oranta icons can guide a person on the right path, help a person gain spiritual enlightenment and fill the heart with love for the Lord. Also, the holy image of “Orant” drives away evil spirits and enemies and protects entire countries from the attacks of enemies.

Description of the holy image

Traditionally, icons of the “Oranta” type depict the Mother of God. Her arms are raised up and spread out to her sides. The palms of the Mother of God are open and turned to Heaven.
The Mother of God can be depicted as in full height, and up to the waist. Usually the Holy Infant is present at the shrines of the Oranta group. The raised hands of the Mother of God symbolize prayer before the Lord for every soul, and the baby symbolizes the Sacrament of the Body and Blood of Christ, also called the Eucharst. The image of the handrails on the hands of the Virgin Mary carries a symbol of patronage Orthodox Church and serving Heavenly Father.

Prayer before the holy image

“Oh, our illustrious intercessor, the Most Holy Theotokos! We offer our prayers to You! Our only hope is in You! Come to the aid of us sinners, help us cope with grief and sorrow! Protect us from evil, protect our homeland from enemies and do not let us lose heart, O Holy Virgin! Guide us on the righteous path, fill our souls with light! Drive out the darkness from our hearts and the demons that have settled in our bodies! You are our only protector! Our salvation is in You! Pray before the Lord for our sins, grant us repentance and Your forgiveness! Be near and do not leave us, for we will glorify your name, Queen of Heaven! Let God's will be done for everything. In the name of the Father, and the Son, and the Holy Spirit. Amen".

Prayers to the Mother of God will help you not to go astray, cleanse your soul and find true happiness. There are many icons of the Mother of God in the world, and each of them seems separate species art. But the images of the holy group “Oranta” are not just a beautiful image of the Mother of God’s face. This is a sacrament that shows us how strong the love and help of the Mother of God is for each of us. We wish you strong faith, take care of yourself and don't forget to press the buttons and

07.11.2017 05:35

The Jerusalem icon of the Mother of God is the progenitor of all currently known icons. In her image and likeness they were...

One of ancient images The icon of the Mother of God “Oranta” (Praying) is considered to be the Mother of God. Another name that is often found is the icon of the Mother of God “Panagia” (All-Holy). In terms of iconographic type, the “Great Panagia” icon goes back to the famous Blachernae icon of the Mother of God from Constantinople.

In Russia, the most ancient icon of this type is the “Yaroslavl Oranta” (“Great Panagia”), which, according to legend, was painted by the first Russian icon painter, the Monk Alypius, a monk of the Pechersk Monastery in Kyiv.

Description of the icon

Traditionally, the icon of the Mother of God “Oranta” depicts the Mother of God with her arms raised and outstretched to the sides, with Christ Emmanuel in a circle on her chest, who also has his arms outstretched in a blessing gesture, which is rare: as a rule, on the icons of the Mother of God the Child or the Youth Christ is blessed with one hand .

The name “Emmanuel” is borne by any image of the Savior in adolescence, including on icons of the Mother of God. His look is filled with childish seriousness, and the look of the Mother of God is filled with meekness and humility before the Will of God.

Subsequently, the same type of iconography became characteristic of the icons of the Mother of God “The Sign”, “ Life-giving spring" and "Inexhaustible Chalice."

The “Panagia Sumela” icon belongs to a slightly different iconographic type, which is also classified as an “Oranta” (“Panagia”) type. This is a half-length image of the Mother of God with Jesus on her knees.

This icon has its own dramatic story. Tradition says that this face was painted by Saint Luke himself. Miraculously, the icon ended up on a bare rock ledge, and the Mother of God herself ordered two Greek monks to build an Orthodox monastery here, called Sumela. This happened in the 4th century, and since then it has become widely known as the monastery of Our Lady of the Black Mountain.

The meaning of the icon of the Mother of God “Oranta”

In iconography, each element of the image has its own meaning. Thus, on the icon of “Theotokos Oranta,” the raised hands of the Mother of God are turned with their palms towards Heaven, which symbolizes her intercession before the Creator for every, even sinful, soul.

On the sleeves of the Mother of God there are bands in the form of wide ribbons with cords that tighten the sleeves at the wrist.

This element of the liturgical vestments of priests symbolizes the patronage and service of the Orthodox Church

In view orthodox icon“Panagia” expresses the basic Christian dogmas, which include the virgin birth and the two essences of Jesus Christ - Divine and Human. Here Christ Emmanuel personifies the Eucharist - the main church sacrament of communion with the Body and Blood of Christ.

How do the Oranta (Panagia) icons help?

The Mother of God has always been the Heavenly Intercessor, the Patroness, and for this they turn to Her, praying for the salvation of the soul, for the healing of physical and mental ailments, for support in difficult moments life trials, and she really helps.

The “Oranta”-“Panagia” icons have incredible power of influence: they help to gain a clear understanding of the true path, bestow spiritual enlightenment, and protect from the evil thoughts of enemies. The power of the Oranta icon is so great that it is capable of protecting entire countries from enemy attack; it is not for nothing that the Queen of Heaven appears on it in all Her greatness and power.

Prayer to the icon

Oh, our illustrious intercessor, the Most Holy Theotokos! We offer our prayers to You! Our only hope is in You! Come to the aid of us sinners, help us cope with grief and sorrow! Protect us from evil, protect our homeland from enemies and do not let us lose heart, O Holy Virgin! Guide us on the righteous path, fill our souls with light! Drive out the darkness from our hearts and the demons that have settled in our bodies! You are our only protector! Our salvation is in You! Pray before the Lord for our sins, grant us repentance and Your forgiveness! Be near and do not leave us, for we will glorify Your name, Queen of Heaven! Let God's will be done for everything. In the name of the Father, and the Son, and the Holy Spirit. Amen.

A similar prayer position has been known since biblical (Old Testament) times. The first images of the Virgin Mary Oranta (without the Child) are found already in the Roman catacombs. This iconographic scheme became most widespread in the post-iconoclast period. Thus, in the Church of Nea in Constantinople, built under Vasily I in the period from to the city (not preserved), there was an image of Oranta in the apse conch. The upper register of the apse paintings becomes the traditional place for a mosaic or fresco image of the Virgin Oranta. In the apse of the St. Sophia Cathedral in Kyiv (11th century) there is one of the most famous mosaic images of Oranta (the height of the figure is 5 m 45 cm). One of the epithets assigned to this image is “ Unbreakable Wall».

Oranta is distinguished from other iconographic types of images of the Virgin Mary by its majesty and monumentality. Her pose is extremely static, the composition is symmetrical, which corresponds to the designs of wall paintings and mosaics, decorative and applied art. In icon painting, independent images of the Mother of God Oranta without the Child are used extremely rarely. This image is part of complex compositions, for example, in the iconography of the holidays of the Ascension or Intercession.

In Byzantine and Old Russian church art The image of the Mother of God Oranta with the Infant Christ was popular in the iconography of Emmanuel ( God is with us(Heb.) - one of the prophetic names of God the Son, used in the prophecy of Isaiah (Isaiah VII, 14), represents Christ the Youth). Usually Christ is depicted in a round medallion, or slightly visible (translucent) at the level of the Mother’s chest. In the Russian tradition, this type of iconography received a special name - “ The Omen" The main meaning of the “Sign” icons moved from the mediatorial intercessory prayer of Our Lady of Oranta to the Incarnation of Christ. The sign is, in in a certain sense, the image of the Annunciation and the foreshadowing of Christmas and the following gospel events until the Second Coming.

The development of the iconography of the Sign became the composition of such icons as the Inexhaustible Chalice.

Links

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2010.

See what “Oranta” is in other dictionaries: ORANTA, one of the oldest Christian images , depicting a human figure with hands raised in a gesture of prayer. It was associated primarily with the image of martyrs, going back to pagan funeral iconography. In the first centuries of Christianity... ...

- (from Latin orans, gender ogantis praying) one of the iconographic types of the Mother of God. O. is depicted full-length with his arms raised to the level of his face and his palms turned towards the viewer. The type of O. dates back to early Christian images of people praying... Great Soviet Encyclopedia

G. Iconographic type of the Mother of God. Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern Dictionary Russian language Efremova

Oranta- Oranta, s (iconographic type of the Mother of God) ... Russian spelling dictionary

oranta- and, f. One of the most ancient Christian images; depictions of a human figure with hands raised in a prayer gesture; Mother of God... Ukrainian Tlumach Dictionary

oranta- (lat. what to pray) One of the iconographic types of the Mother of God, whose monumental image is often placed in the entire central apse of the temple, as well as on Byzantine and ancient Russian icons. The figure is shown frontally with the eyes raised to... ... Architecture and monumental art

ORANTA- (lat. orans praying) one of the iconographic. images of the Mother of God, formed in Wed. century. The Mother of God was depicted full-length with her hands raised to face level and her palms turned away from her. O. became widespread in iconography and painting... ... Atheist Dictionary

Insurance company "Oranta"- Oranta Insurance Company LLC was founded in 1995. Oranta Insurance universal Insurance Company, which had licenses dated August 8, 2013 to conduct operations in 23 types of insurance (including compulsory motor liability insurance), as well as reinsurance... Encyclopedia of Newsmakers

DIMITRY OF THESSALUNSKY- († ca. 306), martyr. (mem. Oct. 26), one of the most revered saints in Orthodoxy. world, patron saint of Thessalonica (Slav. Thessaloniki). The Greeks call D.S. the Myrrh-bearer (ὁ μυροβλύτης / μυροβλήτης), because his relics exuded myrrh, and in Byzantium. texts... ... Orthodox Encyclopedia

The Catacombs of Rome (Italian: Catacombe di Roma) is a network of ancient catacombs used as burial places, mostly during the period of early Christianity. In total, Rome has more than 60 different catacombs (150,170 km long, about 750,000... ... Wikipedia

Books

• London Mysteries, Paul Feval. Paul Henri Feval's (1817-1887) novel "London Mysteries" returns to the Russian reader an unknown work of our translated literature. It is hardly possible to determine the genre of this novel...

"Oranta" - Mother of God praying for people

This iconographic scheme, also known as the “Sign” (in honor of the defense of Novgorod from the regiments of Andrei Bogolyubsky) or “Panagia” - “All-Holy”, belongs to the earliest.

It is easy to identify this type by the open hands of the Virgin Mary, which are raised to the sky. This variety is also often associated with the virtue of faith. The Mother of God gave birth to the Savior, who came to heal all humanity, and the Orthodox believe in this fact.

The Mother of God is depicted on the icon from the front, usually waist-length, with her arms raised to the level of her head, spread to the sides and bent at the elbows. (Since ancient times, this gesture has meant a prayerful appeal to God). On Her bosom, against the background of a round sphere, is the Savior Emmanuel.
Icons of this type are also called “Panagia” (Greek for “all-holy”).

On Russian soil this image was called “The Sign,” and this is how it happened.
On November 27, 1169, during the assault on Novgorod by Andrei Bogolyubsky’s squad, residents of the besieged city brought an icon to the wall. One of the arrows pierced the image, and the Mother of God turned her face to the city, shedding tears.
Tears fell on the phelonion of the Novgorod Bishop John, and he exclaimed:

“Oh, wonderful miracle! How do tears flow from a dry tree? To the Queen!
You give us a sign that by this you pray before Your Son for the deliverance of the city.”

Inspired Novgorodians repelled the Suzdal regiments...

IN Orthodox church images of this type are traditionally placed at the top of the altar.
The main meaning of the Sign icons moved from the mediatorial intercessory prayer of Our Lady of Oranta to the Incarnation of Christ. The sign is, in a certain sense, an image of the Annunciation and a foreshadowing of Christmas and the following gospel events until the Second Coming.

In the St. Sophia Cathedral in Kyiv (11th century) there is one of the most famous mosaic images of Oranta (the height of the figure is 5 m 45 cm). One of the epithets assigned to this image is “The Unbreakable Wall.”

What distinguishes Oranta from other iconographic types of images of the Virgin Mary is its majesty and monumentality. Her pose is extremely static, the composition is symmetrical, which corresponds to the designs of wall paintings and mosaics, decorative and applied art, while in icon painting independent images of the Virgin Mary Oranta without the Child are used extremely rarely. This image is part of complex compositions, for example, in the iconography of the Ascension or Intercession holidays.

In Byzantine and Old Russian church art, the image of the Mother of God Oranta with the Child Christ in the iconography of Emmanuel was popular (Hebrew - God is with us - one of the prophetic names of God the Son, used in the prophecy of Isaiah (Isaiah VII, 14), representing the Child Christ). Usually Christ is depicted in a round medallion, or slightly visible (translucent) at the level of the Mother’s chest.

On icons in the iconography of the Sign, the Mother of God can be depicted both full-length and waist-length.

The development of the iconography of the Sign became the composition of such icons as the Inexhaustible Chalice.

Mentions of such a prayer position are found in the Old Testament, and the first drawings of the Virgin Mary with her arms raised and outstretched to the sides are found already in the Roman catacombs. The shrine looks majestic and monumental, so a static and symmetrical composition is often included in wall paintings and mosaics - for example, this is how the Cathedral of St. Sophia of Kyiv was decorated in the 11th century.

Such relics can be shoulder-length or waist-length, but sometimes there are also full-length figures. In addition, the icon of the Mother of God “Oranta” is traditionally placed at the top of the altar. It can be an element of more complex works dedicated to the Feasts of the Intercession or the Ascension, or it can be complemented by the face of Christ Emmanuel, inscribed in a round medallion at the chest level of the Madonna.

The meaning of this image is the intercessory prayer of the Most Pure Virgin, Her protection and patronage. This shrine also reminds believers of the Annunciation, the Nativity of Christ and subsequent events, right up to the Second Coming.

This is the most theologically rich iconographic type and is associated with the theme of the Incarnation. The iconographic scheme is based on two texts: from the Old Testament - the prophecy of Isaiah: “So the Lord himself will give you a sign: behold, a virgin will be with child and give birth to a Son, and they will call His name Emmanuel” (Is. 7.14) and from the New Testament - the words of the Angel in the Annunciation: “The Holy Spirit will come upon You and the power of the Most High will overshadow You, therefore the Holy One who is to be born will be called the Son of God” (Luke 1.35). These words reveal to us the mystery of the Incarnation, the birth of the Savior from the Virgin, the birth of the Son of God from an earthly woman.

This is expressed in the iconographic scheme: Mary is represented in the pose of Oranta, that is, praying, with her hands raised to the sky; at the level of Her chest there is a medallion (or sphere) with the image of the Savior Emmanuel, located in the womb of the Mother. The Mother of God can be represented full-length, as in the icon "Yaroslavl Oranta, Great Panagia", or waist-length, as in the "Kursk Root" or in the Novgorod "Sign", this is not so significant. More important is the combination of the figures of the Mother of God and the (half-figure) Christ, which conveys one of the deepest revelations: the birth of God in the flesh, Mary becomes the Mother of God through the incarnation of the Logos. At the moment of contemplating the icon, the Holy of Holies, the inner Mary, is revealed to the prayer, in the depths of which the God-Man is conceived by the Holy Spirit. “Your womb is more spacious” - this is how the Mother of God is magnified in the Akathist. We see Her at the moment of standing before God: “Behold the handmaid of the Lord, let it be done to Me according to Your word” (Luke 1.38). Her hands are raised in prayer (this gesture is described in the Book of Exodus 17.11). In the Yaroslavl "Oranta" this gesture is repeated in the figure of the Child, only Her palms are open, and the position of Emmanuel's fingers is different - they are folded in a blessing. In other versions of the Sign, the Child holds a scroll in one hand - a symbol of teaching, and blesses with the other. The Mother of God's clothes are traditional - a red maforium and a blue undergarment. These are the clothes of the Mother of God on all icons (with rare exceptions), and, let us recall, their colors symbolize the combination in Her of Virginity and Motherhood, Her earthly nature and Her heavenly calling. In the Yaroslavl "Oranta" the clothes of the Virgin Mary are flooded with golden light (depicted in the form of a large assist), which is an expression of the streams of grace of the Holy Spirit poured out on Holy Virgin at the moment of conception. On both sides of Mary are depicted the heavenly powers - either archangels with mirrors in their hands (Yaroslavl “Oranta”), or a blue cherub and a fiery red seraphim. The presence in the composition of angelic and heavenly powers means that the Mother of God, with her humble consent to participate in the act of Incarnation, raises humanity to a level above the angels and archangels, for God, according to St. fathers, did not take on the angelic form, but put on human flesh. In the hymn glorifying the Mother of God, this is what is sung: “The most honorable cherub and the most glorious without comparison is the seraphim.”

The iconographic scheme of the “Sign” can be very simple, as in the Novgorod version, or it can be developed and complicated, as in the case of the Yaroslavl “Oranta”. The composition of the latter, for example, includes a not often encountered detail that reveals the liturgical aspect of this image. This is an orlets - a rug under Mary’s feet, such as are used in bishop’s services. In this case, the eagle symbolizes the cosmic nature of the service of the Mother of God, which stands before God for the entire human race. The Mother of God stands on the eagle as if on a cloud amid the golden radiance of God's glory - the Mother of God is a new creation, a transfigured creation, new person. The diagram of the Kursk Root icon is supplemented with the image of prophets connected to each other in the likeness of a flourishing vine. The prophets hold scrolls of their prophecies in their hands. All this symbolizes the fact that the Mother of God and the Son of God, born of Her, are the fulfillment of all Old Testament prophecies and aspirations. Thus, in different iconographic variants, in the presence of a common iconographic core, the same theme of the Incarnation is revealed, therefore the iconographic type “Sign” is sometimes called “Incarnation”.

One of the variants of the “Sign” iconography is “Oranta”. In this case, the Mother of God is presented without the Child in the same pose, with her arms raised. An example of this option is the image of “Our Lady - the Unbreakable Wall” from St. Sophia of Kyiv (mosaic, 10th century). Here the Mother of God is presented as a symbol of the Church. For the first time, Augustine saw the Church in Our Lady. This association has received a wide range of interpretations in the history of theological thought.

How does the icon “The Sign of the Blessed Virgin Mary” help?

It protects the home and family from any adversity, troubles and problems, supports in difficult times, gives hope and new strength. Varieties of this relic are the “Unbreakable Wall”, “Inexhaustible Chalice”, Kursk, Novgorod, Yaroslavl shrines.

The figure of the Mother of God, depicted in full growth with the Infant of God, is called “Great Panagia,” which means “All-Holy.”

Half-length images of icons of the “Great Panagia” type in ancient Russian icon painting became widespread and began to be called “The Sign”. One of the values Slavic word sign - miracle. And indeed, the image of the infant Christ in the bosom of the Mother of God is a symbol of the greatest miracle, the miracle of the Incarnation, when the Beginningless and Incontainable God fit into the human body. The word sign is related to the Slavic verb znamenaya - I convene, call for worship. This reveals the second deep meaning of this iconography: the raised hands of the Mother of God, as a symbol of prayer; baby Christ in a circle as a symbol of the Eucharist; entrust in the hands of the Mother of God - a symbol of the concelebration of the entire Church with its Heavenly Primate.