| Virgin of Vladimir | |
|---|---|
| Russian:Владимирская икона Божией Матери:Our Lady of Vladimir | |
 | |
| Artist | Unknown,Luke the Evangelist according to Sacred Tradition |
| Year | 33(?)-1131 |
| Medium | Tempera |
| Subject | Virgin Mary |
| Dimensions | 104 cm × 69 cm (41 in × 27 in) |
| Location | Tretyakov Gallery,Moscow |
TheVirgin of Vladimir, also known asVladimir Mother of God,Our Lady of Vladimir[1] (Russian:Владимирская икона Божией Матери[a]), is a 12th-centuryByzantineicon depicting theVirgin and Child and an early example of theEleusa iconographic type. It is one of the most culturally significant and celebrated pieces of art inRussian history. Many consider it anational palladium with several miracles of historical importance to Russia being attributed to the icon. Following its near destruction in the thirteenth century, the work has been restored at least five times.
The icon was painted by an unknown artist most likely inConstantinople, or painted byLuke the Evangelist and sent throughAnatolia toThrace. It was sent toKiev as a gift before being transferred to theAssumption Cathedral inVladimir. It is traditionally said that the icon did not leave Vladimir until 1395, when it was brought to Moscow to protect the city from aninvasion by Timur, although the historical accuracy of this claim is uncertain. By at least the sixteenth century, it was in theDormition Cathedral in Moscow where it remained until it was moved to theState Tretyakov Gallery after theRussian Revolution.
It was subject to an ownership dispute in the 1990s between the gallery andMoscow Patriarchate, which ended with its relocation to theChurch of St. Nicholas in Tolmachi. An arrangement was made to operate the church with dual status as ahouse church and part of the museum. The icon remains there today, and is only accessible via an underground passage from the gallery to the church, where liturgies are still held.
The icon is dated to the earlier part of the 12th century, and arrived in Rus' around 1131. This is consistent with accounts given inRus' chronicles.[2][3][4][5] Similar to other high qualityByzantine works of art, it is thought to have been painted in Constantinople.[5][6][7] Only the faces are original, with the clothes repainted after suffering damage when a metal cover orriza was placed over them[2][5] and in a fire in 1195.[5][4]
In about 1131, the GreekPatriarch of Constantinople sent the icon as a gift to grand princeYuri Dolgorukiy of Kiev.[8][9][clarification needed] Academic Sona Hoisington attributes this in part to a greater effort by Byzantines to convert andChristianize the Slavic peoples at the time.[10][clarification needed] It was kept in aVyshhorod nunnery until Yuri's son,Andrey of Bogolyubovo, brought it to Vladimir in 1155.[8]
In a traditional account the horses transporting the icon had stopped near Vladimir and refused to go further. Accordingly, many people of Rus interpreted this as a sign that theTheotokos[b] wanted the icon to stay there. The place was named Bogolyubovo, or "the one loved by God". Andrey placed it in hisBogolyubovo residence and built theAssumption Cathedral to legitimize his claim that Vladimir had replaced Kiev as the principal city of Rus.[11][better source needed] The icon was soon moved to the Assumption Cathedral after its consecration in 1160.[12]
Following the consecration of the Assumption Cathedral, which was soon followed by other churches dedicated to the Virgin, there is no record of the icon ever leaving Vladimir until 1395. However, its presence did not prevent the sack and burning of the city by the Mongols in 1238, when the icon was damaged in the fire. It was restored soon after the event, and again in 1431 and in 1512.[13][14][9]
A legend formed that the icon was painted byLuke the Evangelist from life; the first written account of this story dates back to 1512.[15] Theintercession of theTheotokos through the image has also been credited with saving Moscow from Tatar hordes in 1451 and 1480.[12]
The image was brought from Vladimir to Moscow in 1395, duringTamerlane's invasion. The site where the Muscovites met the Vladimir delegation is commemorated by theSretensky Monastery[c] which is considered to be built where it occurred. However, no archeological evidence supports this claim, and much of the fifteenth-to-sixteenth century church was destroyed after renovations by the Russian Orthodox Church.[16]Vasily I of Moscow spent a night crying over the icon, and Tamerlane's armies retreated the same day. The Muscovites refused to return the icon to Vladimir and placed it in theDormition Cathedral of theMoscow Kremlin.[17]
David Miller suggests that the icon was in fact normally still in Vladimir, with some excursions to Moscow, until the 1520s. Crediting the icon with saving Moscow in 1395 does not appear in sources until the late 15th century and the full version of the story until accounts of 1512 and then the 1560s.[18] From the 16th century, theVladimirskaya began to be featured as an important symbol in a series of politicized legends linking Moscow to pre-Mongol Rus and positioning it as the centre of Christianity afterRome andByzantium—initially to sustain the imperial pretensions of Ivan IV, and later to influence state policy under the Riurikid and Romanov dynasties.[19]
Under theBolsheviks, the icon came into the possession of theState Tretyakov Gallery.[20] Displayed as a work of art,[20] it was first put on display in the gallery in 1930 and kept there for at least the next 11 years.[21] During theBattle of Moscow,Joseph Stalin allegedly had the icon flown around the city as the Germans began to invade.[11][22] This was first described by Moscow city officialViktor Volokhov in his 2012 bookМуниципальная милиция в Российской Федерации.[22]
In 1993, it was moved to theEpiphany Cathedral for aDivine Liturgy in the wake of tensions between PresidentBoris Yeltsin and theRussian Duma. Though it was damaged during the excursion, it was soon restored and given to theChurch of St. Nicholas in Tolmachi.[23][24]
The icon is atempera painting on wood, 106 by 69 centimetres (42 in × 27 in) in size, with the central 78 by 55 centimetres (31 in × 22 in) portion being original and the rest being a later expansion undertaken possibly to accommodate a largerriza. The icon depictsJesus Christ as a child being held in the arms ofhis mother, Mary. They embrace cheek to cheek, with the child gazing towards and reaching for Mary. She holds him with one arm and solemnly looks out towards the viewer. The faces and hands are painted with greenish olivesankir, a mix ofochre pigment andsoot, and transparent layers of brighter ochre; the child's face is rendered in a lighter shade than the mother's, perhaps to reflect the difference in their age. The child's clothes are painted with dark ochre and gold. The original painting bore the inscriptionΜΡ ΘΥ, an abbreviation for 'Mother of God', of which only parts survive.[25][9]
In its nine centuries of existence, the icon has been restored and overpainted at least five times to deal with damage and deterioration, including a fifteenth century restoration thought to have been led byAndrei Rublev. It is mainly the faces of Mary and Jesus and thegold ground above her head that are original twelfth-century paint. In the past, the icon has been covered with several elaborately designedoklad andriza (revetments) which caused damage to the frame. The reverse, which is much less well known, contains an image of theHetoimasia ('prepared throne') andinstruments of Christ's Passion that was painted inc. 14th century (prior to that the reverse side had a painting of an unidentified saint).[26][25][27]
Among icons of Virgin Mary with Jesus,Our lady of Vladimir is classed as anEleusa icon (Russian:Oumilenie), due to the tender attachment between mother and child.[28] Theologians and believers have also commented upon the icons symbology and the religious sentiments it inspires. Contemplating the icon, theologianHenri Nouwen, remarked that the Virgin's eyes glance at neither the child or the viewer but appear to "look inward and outward at once"; that her free hand gestures towards the baby to "open a space for us to approach Jesus without fear"; and, that the child is shown as "a wise man dressed in adult clothes."[29] Literary scholar,S. S. Averintsev interpreted the mix of maternal tenderness and poignant sorrow seen in Mary's expression, as representative of the emotions generated by the events ofNativity andCalvary, respectively.[28] Jesus's bare feet are seen as symbolizing his physical reality; his garments of gold, theKingdom of Heaven; and the three stars on Mary's dress (one occluded by the child), "her virginity before, during and after her son's birth."[30]
Its artistic quality has been highly praised. Art historianDavid Talbot Rice said that "[Our Lady of Vladimir] ...is admitted by all who have seen it to be one of the most outstanding religious paintings of the world."[7] Art historianGeorge Heard Hamilton praises its "craftsmanship and conception", and notes how in its representation of the subject's faces, the icon subtly transitions from its normal use of contour lines to a refined surface texture. It is painted in an artistic style typical for Byzantine art of the period with features including smaller mouths, refined eyes, and elongating Mary's nose. However, by avoiding the use of demarcating line, as became common in later Byzantine art, and by setting up the complex interplay of the mother and child's glances, the icon adds to the illusion of life in the piece. The child's features are reminiscent ofclassical sculpture, though the artist renders an expression truer to an actual infant's.[9] The expressive and humanistic character of the icon differentiates it from earlier Byzantine art and exemplify the artistic developments seen during theKomnenos dynasty.[4][6][7]
The icon is generally considered to be one of the most cherished symbols in Russian history.[23][31][32] Academic David Miller has ascribed this to its close connection to Russiannational consciousness throughout its existence.[33] Its transfer from Kiev to Vladimir was used by Bogolyubsky to legitimize Vladimir's claim as the new center of government inKievan Rus'.[9][better source needed]
Additionally, its intimate association with important Russian historical events gave Our Lady of Vladimir the distinction of being anational palladium.[9][11] The most recent of these events being the1993 Russian constitutional crisis when it was brought to the Epiphany Cathedral at the request ofPatriarch Alexy II and Mayor of MoscowYury Luzhkov in their attempt to bring peace to the country.[22]
Our Lady of Vladimir's veneration is also likely enhanced by the fact that theTheotokos is regarded as the holy protectress of Russia.[11] The venerated image has been used in celebration of coronations of tsars, elections of patriarchs, and other important ceremonies of state.[11][20][34] The icon has threefeast days held throughout the year in celebration to specific events it is associated with:[12]
Our Lady of Vladimir is on display at the Church of St. Nicholas in Tolmachi.[36][37] As a result of an agreement between the Tretyakov andMoscow Patriarchate, the church is both an active Russian Orthodoxhouse church and functioning museum.[14] Previously, there had been a contentious ownership dispute between the two.[38][32]
In 1997, the Tretyakov completed a full restoration of the church.[14] Security improvements to store and display art were added, and an underground passageway was additionally made to connect it to the State Tretyakov Gallery.[39] In order to house the famous icon, a temperature controlledbulletproof glass case was commissioned.[14] On 7 September 1996, Our Lady of Vladimir was first installed in the special case located within the church, and the next dayPatriarch Alexy II consecrated the church. According to Archpriest Nikolai Sokolov, the rector for the church, the case would able to withstand the firing of aKalashnikov rifle as well as many other potential hazards.[40]
Due to its dual status as both church and museum, visitors are allowed to pray before the icon and divine Liturgies are regularly held on selected days. However, visitors can only enter the church through the Tretyakov Gallery and via the underground passageway.[14][40]
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Even more than most, the original icon has been repeatedly duplicated for centuries, and many copies also have considerable artistic and religious significance of their own.[41] According toSuzanne Massie, it became a standard for many Russian contemporary depictions of Mary.[42]
In preparation for the1980 Summer Olympics, a chapel was constructed for athletes to be able to pray before competition which hosted a copy of the icon.[22]
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