Glykophilusa
The iconographic type of the Mother of God Glykophilusa , Glykofilousa or Glykophilousa ( Greek Γλυκοφιλούσα "the tender one", "the sweet kisser") is similar to the Eleusa and is a type of Mary that is one of the most well-known icon types of the late and post-Byzantine icons in both Russia and Greece Belonged to art. The type was also widespread in the West, although it is not of Western origin.
According to a legend, this miraculous image is associated with the epoch of the Byzantine emperor Leon III. (717-741). The oldest surviving Glykophilousa icons are already from before the iconoclastic controversy testifies (718-843).
iconography
This type of Mother of God belongs to the Eleusa group. In contrast to the Hodegetria group, this is characterized by the intimate and intimate relationship between the Mother of God and the Christ Child and for this renounces the strict frontality.
The Mother of God Glykophilousa holds the child in both hands. He looks at her and hugs her cheek or touches her neck, but does not hug her, but holds the scroll in his hand. In these depictions, the child's left leg is bared to above the knee, while the right leg is usually covered with the coat. While the Christ Child is sometimes portrayed playfully in this type of image, the Blessed Mother, knowing about the fate of her Son, keeps the serious expression on her face.
We encounter the Christ Child with bare legs in the arms of Hodegitria in the iconic Middle Byzantine portal mosaic inside the cathedral of Monreale in Sicily . In late Byzantine art, the "Glykophilusa" is represented by the "Mother of God of the Don" in the Tretyakov Gallery in Moscow .
The icon of Glykophilusa (supposedly from the 9th century; probably from the 12th century) is today in the main church of the Philotheou monastery on Mount Athos , which was built over an ancient temple.
Legend
The icon of Glykophilusa, which is located in the Philotheou monastery, is said to have belonged to a pious patrician named Victoria, who lived in Constantinople at the time of the iconoclasm, when Emperor Leon III. had such images of grace destroyed. Instead of handing the icon to her iconoclastic husband Symeon, Viktoria is said to have thrown it into the sea at divine command. When the icon got to the coast of Mount Athos, it was found by the abbot of the Philotheou monastery. At the point where the portrait reached the beach of the Holy Mountain, a spring opened up, the healing water of which is said to have helped childless women and the paralyzed for centuries.
See also
literature
- Alfredo Tradigo: Icons and Saints of the Eastern Orthodox Church (Guide to Imagery) . Getty Trust Publications, Los Angeles 2008, ISBN 978-0-89236-845-7 , pp. 184 ff . (English, online version (preview) in the Google book search).
Web links
- Glykophilusa. In: Beyars.com. Retrieved August 9, 2017 .
- Our Lady of the Don. In: Roman-catholic-saints.com. Retrieved August 9, 2017 .
Individual evidence
- ↑ Lars M. Hoffmann, Anuscha Monchizadeh: Between Polis, Province and Periphery Contributions to Byzantine history and culture . Harrassowitz, Wiesbaden 2005, ISBN 3-447-05170-1 , p. 956 ( online version (preview) in Google Book Search).
- ↑ Mother of God Glykophilousa. (PDF) In: Ikonen-muenchen.de. Retrieved August 10, 2017 .
- ↑ a b Post-Byzantine icons - the icons from the Gürtler donation. (No longer available online.) In: Kunstmuseumsg.ch. Archived from the original on August 9, 2017 ; accessed on August 9, 2017 . Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.
- ^ A b Philipp Schweinfurth: History of Russian Painting in the Middle Ages . Springer Science Business Media, BV, ISBN 978-94-017-0042-9 , pp. 438 ( online version (preview) in Google Book Search).
- ^ Gertrud Schiller: Iconography of Christian Art . Gütersloh publishing house G. Mohn, Gütersloh 1966, p. 45 .
- ↑ Moni Philotheou. In: Athos-reisen.com. Retrieved August 10, 2017 .
