2 Religious Icon, Virgin of the Burning Bush and the Theotokos of Unburnt Bush with footnotes #22

Eastern Europe, Russia, ca. 1760 to 1780 CE

Virgin of the Burning Bush

Egg tempera and gold leaf on wood

14.125" L x 12.125" W (35.9 cm x 30.8 cm)

Private collection

The subject of Our Lady of the Burning Bush is based on the Old Testament prophecy of the incarnation of Christ. Such theologians as St Gregory of Nyssa and Theodoret of Cyrrhus regarded Moses’s vision of the burning bush as a symbol and prototype of the Virgin Mary and the Immaculate Conception.

The iconography of the scene was inspired by the Russian Orthodox hymns comparing the Virgin to the burning bush seen by Moses – engulfed in flames, yet not burning (Exodus 2:1–6). Icons of the subject were popular from the sixteenth century onwards and were believed to offer protection from fire. The Russian Orthodox Church celebrates the festival of the icon on 4/17 September, which is also the day of Moses. More on Our Lady of the Burning Bush

19th C. Oval Russian Icon

Theotokos of Unburnt Bush

Egg tempera and gold leaf on wood

6.625" W x 9.5" H (16.8 cm x 24.1 cm)

Private collection

This icon depicts the burning bush symbolically with two overlapping diamonds - the blue diamond/rhombus representing the bush, the red diamond/rhombus representing the fiery flames that do not burn it. Within the red points are the symbols of the four evangelists: lion, ox, eagle, and man; within the blue points are angels of the Apocalypse. The corners feature visions of Moses, Isaiah, Ezekial, and Jacob - prophesies concerning the Mother of God: the burning bush of Moses, the seraph who purifies Moses' lips, the closed door of the Temple in Ezekiel (symbolizing Mary's virginity), and Jacob's Ladder. At the center of it all is the Theotokos Mother of God. Old Cyrillic passages are written in the borders and beside various elements to identify holy figures and narrate various episodes. More on this Icon

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1 Religious Icon, 19th C. Russian Icon of St. Alexander Svirsky, with footnotes #21

19th C. Russian Icon

St. Alexander Svirsky

Egg tempera and gold leaf on wood

3.25" W x 4.25" H (8.3 cm x 10.8 cm)

Private collection

St. Alexander Svirsky spent much of time of his life as a monk, including some period of total isolation from society.

In 1506, Serapion, Archbishop of Novgorod, appointed him Hegumen of the Trinity monastery, which later became known as Alexander-Svirsky Monastery, at the place of the saint's eremitic life between Roschinsky and Holy lakes. A rendition of the the appearance of the Holy Trinity ot St. Alexander Svirsky. 

The Trinity appeared to St. Alexander in 1508, twenty-three years after he came to this secluded location. One night when he was praying in his cabin, a radiant light shone brightly, and the three haloed angels in billowing white robes approached him. Taken aback by this event, the monk fell down with fright. Once he came to again, he prostrated himself on the ground out of respect. The angels took him by the hand, said, "Have trust, blessed one, and fear not", and asked him to build a church and a monastery. More on St. Alexander Svirsky

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1 Religious Icon, 19th C. Russian Icon of Saints Catherine , Natalya, Ann the Prophetess, Ljubov, John, and Alexander and Saint Anne, with footnotes #20

Unknown iconographer

19th C. Russian Icon with Chosen Saints

Egg tempera and gold leaf on wood

14.25" W x 17.75" H (36.2 cm x 45.1 cm)

Private collection

An icon presenting an ensemble of blessed saints, including Catherine , Natalya, Ann the Prophetess, Ljubov (Love, more commonly interpreted as Charity), John, and Alexander standing in two rows. The seventh saint is most likely John the Evangelist. Each saint is identified with a gold on blue banner, all beneath Saint Anne in the celestial realm aloft billowing clouds donning red and blue robes. More on this Icon

Saint Catherine of Alexandria is, according to tradition, a Christian saint and virgin, who was martyred in the early 4th century at the hands of the pagan emperor Maxentius. According to her hagiography, she was both a princess and a noted scholar, who became a Christian around the age of fourteen, and converted hundreds of people to Christianity. More on Saint Catherine of Alexandria

Saint Natalia's hagiography is closely tied to the life of her husband, Saint Adrian. Adrian was struck by divine grace and told the Roman officials to write his own name with the rest of the martyrs. When his wife Natalia heard that he had been imprisoned with the martyrs, she ran with joy to the gaol and lauded his resolve while embracing his chains. She imploring the other martyrs to pray to God.

When Adrian appeared before the emperor and confessed Christ, he was tutored, and killed, with the other martyrs. Their hands and feet were then cut off.  Natalie managed to steal one of her husband's severed hands from the pile. The fire that was supposed to burn the relics was miraculously put out by a sudden shower of rain, and a Christian named Eusebius was able to retrieve the relics and transport them for burial to Argyroupolis, a town near Byzantium. Some time later, Natalia visited the tomb where she gave up her soul to God and was herself subsequently buried. More on Saint Natalia

Anna the Prophetess is a woman mentioned in the Gospel of Luke. According to that Gospel, she was an elderly Jewish woman who prophesied about Jesus at the Temple of Jerusalem. She appears in Luke, during the presentation of Jesus at the Temple. More on Anna the Prophetess

Saint Ljubov, Saints Faith, Hope and Charity are a group of Christian martyred saints.  In the reign of Roman Emperor Hadrian (2nd century AD), a matron Sophia (Wisdom), with her three youthful daughters, Pistis, Elpis, and Agape (Greek for Faith, Hope and Charity), became martyrs.

The guards took Sophia's daughters one by one, from the oldest to the youngest and beat and tortured them to death in an attempt to force her to renounce her faith in Christ. She proved her unconditional faith in Christ by proving to people that she and her daughters were willing to go through hard times for their faith. Afterwards, Sophia buried her daughters' bodies and remained by their graves for three days until she died herself. More on Saint Ljubov and Saint Sofia

Saint John the Apostle, also called Saint John the Evangelist or Saint John the Divine (flourished 1st century ce), in Christian tradition, the author of three letters, the Fourth Gospel, and the Revelation to John in the New Testament. He played a leading role in the early church at Jerusalem. More on Saint John

Saint Anne (also known as Ann or Anna) of David's house and line, was the mother of the Virgin Mary and grandmother of Jesus Christ, according to apocryphal Christian and Islamic tradition. More on Saint Anne

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1 Religious Icon, 18th C. Russian Icon, Christ Emmanuel, with footnotes #19

Unknown iconographer

Christ Emmanuel, 18th C. Russian Icon

Egg tempera and gold leaf on wood

10.25" W x 12.25" H (26 cm x 31.1 cm)

Private collection

The text beneath may refer to a passage of Isaiah that Christ read in the synagogue of Nazareth, "The Spirit of the Lord GOD is upon me, because the Lord has anointed me to preach good tidings to the afflicted".

The prophet Isaiah coined the term Emmanuel which means God is with us, and this icon captures that sense of immediate presence. According to Alfredo Tradigo, "We see not a child before us, but the mysterious, unknowable face of God, who is eternally young and old at once, as emphasized by the Church Fathers. The figure's young age stands not for the Child but, rather, for the incorruptible, timeless youth of the sacrificial Lamb, daily renewed on the altar in the bloodless sacrifice of the Eucharist. Tradigo continues to explain that the placement of an Emmanuel icon at the Cathedral of the Dormition in Moscow, in a Deesis over the northern doors of the iconostasis that lead to the prosthesis (the special room where these holy gifts are prepared) attests to this interpretation. The smooth-faced Christ Emmanuel is traditionally inserted in an angelic Deesis between Gabriel and Michael the holy archangels who protect the Divine Liturgy). In some cases a grand ensemble of angels forms an assembly around Emmanuel. More on this Icon

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1 Religious Icon, A Greek icon of St John the Baptist, with footnotes #18

Unknown artist

A Greek icon of St John the Baptist, 'Slave (of God) Apostolis', late 17th century

Painted against a gilt ground

61 x 38cm; 24½ x 15 in.

Private collection

The Winged Saint shown carrying a chalice containing his own head and an open scroll. More on this Icon

John the Baptist, known as the prophet Yahya in the Qur'an, was a Jewish itinerant preacher in the early first century AD. John is revered as a major religious figure in Christianity, Islam, the Bahá'í Faith, and Mandaeism. He is called a prophet by all of these traditions, and honoured as a saint in many Christian traditions.

John used baptism as the central sacrament of his messianic movement.[ Most scholars agree that John baptized Jesus. Scholars generally believe Jesus was a follower or disciple of John and several New Testament accounts report that some of Jesus' early followers had previously been followers of John. John the Baptist is also mentioned by the Jewish historian Josephus. Some scholars maintain that John was influenced by the semi-ascetic Essenes, who expected an apocalypse and practiced rituals corresponding strongly with baptism, although no direct evidence substantiates this.

According to the New Testament, John anticipated a messianic figure greater than himself, and Jesus was the one whose coming John foretold. Christians commonly refer to John as the precursor or forerunner of Jesus, since John announces Jesus' coming. John is also identified with the prophet Elijah. More on John the Baptist

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1 Religious Icon, Spanish School's Annunciation, with footnotes #18

Spanish School. First half of the 16th century

The Annunciation

Oil on panel

41 x 31 cm

Private collection

The Virgin appears kneeling in front of a table decorated with a red cloth with gold trim.. The arrival of the archangel has caused the Virgin to put down her book and turn her face to observe the unexpected visitor. Saint Gabriel, is in the act of approaching the Virgin. In his left hand he grasps a golden sceptre topped with a kind of fleur-de-lys: it is the messenger's staff. He extends his right arm pointing with his index and middle fingers towards the sky to emphasise the fact that the message he brings comes directly from God.

Mary brings her left hand to her chest as a sign of compliance with the divine message, while with her right she still holds a page of the book she was reading. More on this painting

The Annunciation referred to as the Annunciation to the Blessed Virgin Mary, the Annunciation of Our Lady, or the Annunciation of the Lord, is the Christian celebration of the announcement by the angel Gabriel to the Virgin Mary that she would conceive and become the mother of Jesus, the Son of God, marking his Incarnation. Gabriel told Mary to name her son Yehoshua, meaning "YHWH is salvation".

 

According to Luke 1:26, the Annunciation occurred "in the sixth month" of Elizabeth's pregnancy. Many Christians observe this event with the Feast of the Annunciation on 25 March, an approximation of the northern vernal equinox nine full months before Christmas, the ceremonial birthday of Jesus. In England, this came to be known as Lady Day. It marked the new year until 1752. The 2nd-century writer Irenaeus of Lyon regarded the conception of Jesus as 25 March coinciding with the Passion. More The Annunciation

Spanish School, 16th Century. In the sixteenth century when Spain became a world power with vast possessions and sources of wealth in the New World, as well as possessions dotted about Europe, it might have been expected that a vigorous national school of painting would emerge, transforming the somewhat tentative or imitative character that painting in Spain had shown up to then. It turned out otherwise. For most of the 16th century, painting remained spiritless. Both the Emperor Charles V and his son Philip II of Spain were patrons with a feeling for art, but the great Venetians, especially Titian, claimed most of their interest. Philip also highly approved of the fantasies of Hieronymus Bosch (1450-1516) - although the top Spanish clergy suspected heresy in these strange pictures from the Netherlands. More on Spanish School, 16th Century

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1 Religious Icon, Northern Netherlandish School's Nativity, with footnotes #17

Northern Netherlandish School, circa 1500

The Nativity

Oil on panel

24¾ x 23 in. (62.8 x 58.4 cm.)

Private collection

This painted Nativity, which emphasises the humble nature of Christ’s birth, offers an intimate portrayal of the Holy Family. Kneeling in a ruined stable, the Virgin gazes devoutly down at the Christ Child, His small and vulnerable body resting on a fold of her drapery, while Joseph is shown removing his hat as a sign of reverence. Through the arch of the crumbling building, an angel announces Christ’s miraculous birth to shepherds on the hillside, two of whom have already come to witness the event: their strongly characterised faces can be seen peering through a window on the right. The original function of this panel is not known. It may have stood on its own as an aid for private devotion, or functioned as part of a larger ensemble: as the central panel of a triptych; or as one of the panels of a polyptych, depicting scenes from the life of Christ or the Virgin. More on this painting

Early Netherlandish painting is the work of artists active in the Burgundian and Habsburg Netherlands during the 15th- and 16th-century Northern Renaissance; especially in the flourishing cities of Bruges, Ghent, Mechelen, Louvain, Tournai and Brussels, all in contemporary Belgium. Their work follows the International Gothic style and begins approximately with Robert Campin and Jan van Eyck in the early 1420s. It lasts at least until the death of Gerard David in 1523, although many scholars extend it to the start of the Dutch Revolt in 1566 or 1568 Early Netherlandish painting coincides with the Early and High Italian Renaissance but is seen as an independent artistic culture, separate from the Renaissance humanism that characterised developments in Italy. Because these painters represent the culmination of the northern European medieval artistic heritage and the incorporation of Renaissance ideals, they are sometimes categorised as belonging to both the Early Renaissance and Late Gothic. More on the Netherlandish School

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