According to Ioannis Damaskinos, “Icon is a model, that characterizes the prototype (the holy person, that is presented), but it also varies from that in some levels”
Theodoros Stouditis, says that it doesn’t matter for the ''worship'' of an Icon if the Holy Person had some differences with it, what is important are the common things that can be found” in that way, is also very important to have always the name of the person in the background of the Icon.
Monk Filaretos says, “So that the orthodox iconography presents the spiritual truth uses a symbolic way in presenting figures and objects. The iconographer doesn’t paint the anatomical parts of the body with common measurements. Eyes usually are bigger and expressive, fingers are longer and the cheekbones bloated. Nose is painted long and narrow, and the mouth small. Every part of the body is been defeatured because it’s been a tool of the Holy Spirit”.
The Iconographer doesn’t dare to present Theotokos with the common way of every woman’ s look. He doesn’t search for models between women with great beauty, harmony of details and sweet characteristics. The way of presenting / painting ''Theotokos and Jesus Christ has nothing to do with a common way of looking. It’s other things, than human beauty and sugariness, that need to be lauded, the metaphysical characteristics of the metaphysical reality they serve. That’s why we see in them bigger eyes, noses, hands than in common life. They don’t need to serve the sensual beauty, but the meaning. The Iconographer tries trough “exaggeration” and “excess” and even with “deformation” to present the meta-physical - instead of the physical – of the Holy Persons'', says Konstantinos Kalokyris .
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