Inscription on the icon of the Virgin Mary. Inscriptions on icons - conventional designations and abbreviations adopted in Russian Orthodox icon painting

INSTRUCTIONS ON ICONS. CONVENTIONS AND ABBREVIATIONS ACCEPTED IN RUSSIAN ORTHODOX ICON PRESSURE. The inscriptions can be made as on Church Slavonic language, and in Greek. In icon inscriptions, contracture (Latin contractura - tightening) is widely used - an abbreviated spelling of a word using an initial and final letter. A superscript abbreviation sign is placed above the contractures - titlo (҃)

An abbreviated inscription of the name Jesus Christ, composed of two pairs of letters under the titles: IC XC. The baptismal halo (the so-called cruciform prostration), reminiscent of the Savior’s death on the cross, the redemptive action of which embraces the whole world - “cruciformly, as if by the cross you wished to save the world.” Number 4 is an image of spatial completeness. The four “ends” that make up the cross at the intersection connect the four cardinal directions.
At three visible sides cross halo letters are written Greek word, which means Jehovah. The technique appears around the 11th century. This inscription emphasizes the Divinity of Jesus Christ, according to the revelation to the former Moses from the bush: “I am who I am (Yahweh)” (Ex. 3:14).

In the Russian icon painting tradition greek letter omega is often replaced by the letter from.

On Greek and Bulgarian icons, the letter omicron is located on the left, omega is at the top, nu is on the right, and the inscription is read in a circle from left to right. On Russian icons, a different letter order is more common: on the left is o or from, at the top is he, on the right is ours. The inscription is read line by line, starting at the top and then from left to right in the second line.

It is worth noting that the biblical explanation of letters in Rus' was not the only one. From Old Believer literature, a different interpretation is known, perhaps somewhat naive, but not violating the dogmatic provisions of the Church. In accordance with it, three letters express, firstly, the trinity of God; secondly, the Divinity of Jesus Christ: from - “he is the father.” he is “oum” (mind), ours is “incomprehensible”; and, thirdly, the incarnation of the Son of God and His suffering: from - “came from heaven”, he - “they did not know Me”, ours - “crucified on the cross.”

As follows from these interpretations, the order of reading letters in Rus' was also not uniform and could change, completely breaking with the Greek tradition and replacing the word “Existing” with an abbreviation.

The inscriptions on ancient icons were simple. Some well-known words on icons were abbreviated. In addition to Ιησους Χρηστος (IC XC), Μητηρ Θεου (MP ФY), Αρχαγγελος, ο Δικαιος, ο Προφητης, ο Αγιος and η Αγια, and often before the hieroglyphic sign.
The names on the icons were written clearly legible, but among Saint John (the Forerunner, Chrysostom) both the name (Ιωαννης) and the name Forerunner (ο Προδρομος), Chrysostom (ο Χρυσοστομος) were often significantly abbreviated.

Russian pre-Mongol icons were signed with a charter - a symmetrical, static, solemn letter. Later, the semi-charter begins to be used - a letter with big amount asymmetrical elements. Inscriptions of prayer images and stamps, small icons of the Holidays often begin to be signed differently: large images - in solemn script, and stamps - in semi-character, reminiscent of book texts. By the middle of the 16th century. the script begins to change, become more complex, and it is often less readable. The letters are lengthened, and many of the round elements of the letters are built on the basis of vertical straight lines. The stamps begin to be signed in a cursory semi-character, almost in cursive. In the 17th century The readability of the font is often further deteriorated: the letters are often significantly elongated, and the inscription on the icon is a lot of vertical lines with various connections. The letters became more complex in other ways. In the middle of the 17th century. In connection with the verification of icon painting in relation to the Greek tradition, borrowings of new Greek fonts appear on Russian icons. In the XVIII-XIX centuries. the font on traditional icons does not change significantly.

The inscriptions on the icons can be compared to the naming of a baby. In ancient times, the inscription was made by the bishop himself, which was equivalent to the consecration of the icon. After this action, the icon became completely an icon, and in front of it one could begin to pray to a specific saint.

The great Russian philosopher and preacher Pavel Florensky described the meaning of the inscription on icons as follows: “The icon has a soul - its inscription.” When the inscription is applied, the icon seems to be filled with life, and the process of its birth is completely completed. The name on the icon is not just a written word, but part of the overall composition; they decorate and complement the image.

The inscriptions on the icon are symbols and abbreviations accepted in the Orthodox icon-painting tradition.

The rules for inscriptions on icons have developed over many centuries. In the training of masters, iconographic font is a separate subject for study, along with drawing. In the icon painting artel, the inscriptions on the icon were carried out by the head of the artel or the best icon painter. The inscription is the crown of all work.

Inscriptions can be made in Church Slavonic, Greek and other languages.



The main principle of icon inscriptions is contracture contracture (lat. contractura - tightening), which is an abbreviation of the word, which is made using the initial and final letters. Although the name of the saint can be spelled out in full.

For example, God is Bg, the Lord is Where; Jesus Christ - IСЪ ХСЪ, etc.

Let's look at the main abbreviations on Orthodox icons:

Inscriptions on icons of the Lord Jesus Christ

IIS XC - abbreviated spelling of the name of Jesus Christ

ΙΧΘΥΣ - literally “fish”, Greek acronym for Greek. Ιησους Χριστος Θεου Υιος, Σωτηρ - Jesus Christ the Son of God, Savior.

ο ων (Greek) - an abbreviated spelling of the name of God “I am”, “I am who is” - “I am who is” (Exodus 3:14). The inscription of the name of the Holy Trinity on the cross-shaped halo on the icons of Jesus Christ.

King of Glory - King of Glory

Inscriptions on the icons of the Mother of God

MN BZHN - Mother of God

B.M. - Mother of God

Btsa - Mother of God

P.B. - Holy Mother of God

Inscriptions on icons of saints

ΑΓΙΑ, αγια, AGIA - Greek. holy

HOLY, STY, STN, STI, ST, SV - holy

STAYA - saint

OKA, OAK - righteous (Greek)

PRO - prophet

APL - apostle

STL - saint

MCH, MCHNK - martyr

PR - reverend

ML RB - abbreviation for “the place of the forehead was heaven”, or “the place of the frontal was crucified”

ΤΚΠΓ (Greek) - short for Τουτο (or Τουτο) Κρανιον Παραδεισος Γεγονε - analogue of the Russian inscription MLRB

GG - Mount Golgotha

HA - Head of Adam, inscription on the skull

K - copy - one of the instruments of passion

T is short for “cane” - one of the weapons of passion

CT is an abbreviation for “spear” and “cane”, the signature of the instruments of the passions in images of the Crucifixion.

In the Icon Painting Workshop “Measured Icon” you can

Inscriptions on icons - adopted in Russian Orthodox icon painting symbol and reductions. The inscriptions can be made both in Church Slavonic and in Greek. In icon inscriptions, contracture (Latin contractura - tightening) is widely used - an abbreviated spelling of a word using an initial and final letter. A superscript abbreviation sign is placed above the contractures - titlo (҃) An abbreviated inscription of the name Jesus Christ, composed of two pairs of letters under the titles: IC XC. The baptismal halo (the so-called cruciform prostration), reminiscent of the Savior’s death on the cross, the redemptive action of which embraces the whole world - “cruciformly, as if by the cross you wished to save the world.” Number 4 is an image of spatial completeness. The four “ends” that make up the cross at the intersection connect the four cardinal directions. In the three visible sides of the halo cross are written the letters of the Greek word, which means Jehovah. The technique appears around the 11th century. This inscription emphasizes the Divinity of Jesus Christ, according to the revelation to the former Moses from the bush: “I am who I am (Yahweh)” (Ex. 3:14). In the Russian icon painting tradition, the Greek letter omega is often replaced by the letter ot. On Greek and Bulgarian icons, the letter omicron is located on the left, omega is at the top, nu is on the right, and the inscription is read in a circle from left to right. On Russian icons, a different letter order is more common: on the left is o or from, at the top is he, on the right is ours. The inscription is read line by line, starting at the top and then from left to right in the second line. It is worth noting that the biblical explanation of letters in Rus' was not the only one. From Old Believer literature, a different interpretation is known, perhaps somewhat naive, but not violating the dogmatic provisions of the Church. In accordance with it, three letters express, firstly, the trinity of God; secondly, the Divinity of Jesus Christ: from - “he is the father.” he is “oum” (mind), ours is “incomprehensible”; and, thirdly, the incarnation of the Son of God and His suffering: from - “came from heaven”, he - “they did not know Me”, ours - “crucified on the cross.” As follows from these interpretations, the order of reading letters in Rus' was also not uniform and could change, completely breaking with the Greek tradition and replacing the word “Existing” with an abbreviation. The inscriptions on ancient icons were simple. Some well-known words on icons were abbreviated. In addition to Ιησους Χρηστος (IC XC), Μητηρ Θεου (MP ФY), Αρχαγγελος, ο Δικαιος, ο Προφητης, ο Αγιος and η Αγια, and often before the hieroglyphic sign. The names on the icons were written clearly legible, but among Saint John (the Forerunner, Chrysostom) both the name (Ιωαννης) and the name Forerunner (ο Προδρομος), Chrysostom (ο Χρυσοστομος) were often significantly abbreviated. Russian pre-Mongol icons were signed with a charter - a symmetrical, static, solemn letter. Later, semi-usta began to be used - a letter with a large number of asymmetrical elements. Inscriptions of prayer images and stamps, small icons of the Holidays often begin to be signed differently: large images - in solemn script, and stamps - in semi-character, reminiscent of book texts. By the middle of the 16th century. the script begins to change, become more complex, and it is often less readable. The letters are lengthened, and many of the round elements of the letters are built on the basis of vertical straight lines. The stamps begin to be signed in a cursory semi-character, almost in cursive. In the 17th century The readability of the font is often further deteriorated: the letters are often significantly elongated, and the inscription on the icon is a lot of vertical lines with various connections. The letters became more complex in other ways. In the middle of the 17th century. In connection with the verification of icon painting in relation to the Greek tradition, borrowings of new Greek fonts appear on Russian icons. In the XVIII-XIX centuries. the font on traditional icons does not change significantly.

Inscriptions on icons– conventional designations and abbreviations adopted in Russian Orthodox iconography. The inscriptions can be made both in Church Slavonic and in Greek. In icon inscriptions, contracture (Latin contractura - tightening) is widely used - an abbreviated spelling of a word using an initial and final letter. A superscript abbreviation sign is placed above the contractures - titlo (҃)

An abbreviated inscription of the name Jesus Christ, composed of two pairs of letters under the titles: . The baptismal halo (the so-called cruciform prostration), reminiscent of the Savior’s death on the cross, the redemptive action of which embraces the whole world - “cruciformly, as if by the cross you wished to save the world.” Number 4 is an image of spatial completeness. The four “ends” that make up the cross at the intersection connect the four cardinal directions.

In the three visible sides of the halo cross are written the letters of the Greek word, which means Jehovah. The technique appears around the 11th century. This inscription emphasizes the Divinity of Jesus Christ, according to the revelation to the former Moses from the bush: “I am who I am” (Ex. 3:14).

In the Russian icon painting tradition, the Greek letter (omega) is often replaced by the letter (ot).

On Greek and Bulgarian icons, the letter (omicron) is located on the left, (omega) is at the top, (nu) is on the right, and the inscription is read in a circle from left to right.

On Russian icons, another letter order is more common: on the left (o) or (ot), at the top (he), on the right (our). The inscription is read line by line, starting at the top and then from left to right in the second line.

It is worth noting that the biblical explanation of letters in Rus' was not the only one. From Old Believer literature, a different interpretation is known, perhaps somewhat naive, but not violating the dogmatic provisions of the Church. In accordance with it, three letters express, firstly, the trinity of God; secondly, the Divinity of Jesus Christ: (from) - “who is the father.” (he) - “oum” (mind), (our) - “incomprehensible sy”; and, thirdly, the incarnation of the Son of God and His suffering: (from) - “came from heaven,” (he) - “they did not know Me,” (our) - “crucified on the cross.”

As follows from these interpretations, the order of reading letters in Rus' was also not uniform and could change, completely breaking with the Greek tradition and replacing the word “existent” with the abbreviation .

Inscriptions on icons

The inscriptions on ancient icons were simple. Some well-known words on icons were abbreviated. In addition to Ιησους Χρηστος, Μητηρ Θεου, Αρχαγγελος, ο Δικαιος, ο Προφητης, ο Αγ were also reduced ιος and η Αγια, and often before the hieroglyphic sign.

The names on the icons were written clearly legible, but among Saint John (the Forerunner, Chrysostom) both the name (Ιωαννης) and the name Forerunner (ο Προδρομος), Chrysostom (ο Χρυσοστομος) were often significantly abbreviated.

Inscription	A country	Translation
	Pskov. XV century	Jesus Christ
	Greece. XVI century	Jesus Christ
	Rus. XVI century	Jesus Christ
	Byzantium. XIV century	Mother of God
	Rus. XVI century	Mother of God
	Serbia. XIV century	Mother of God
	Byzantium. XII century	Archangel
	Greece. XVI century	Archangel
	Greece. XVI century	Archangel
	Greece. XVI century	Righteous
	Greece. XVI century	Righteous
	Rus. XV century	Prophet
	Greece. XVI century	Prophet
	Rus. XV century	Prophet
	Bulgaria. XIV century	Saint
	Serbia. XIV century	Saint
	Rus. XVII century	Saint
	Rus. XII-XIII centuries	Saint
	Greece. XVI century	Saint
	Rus. XVI century	Saint
	Rus. XVI century	Apostle
	Rus. XVII century	Apostle
	Rus. XVII century	Saint
	Rus. XVII century	Saint
	Rus. XVI century	Martyr
	Rus. XVII century	Martyr
	Rus. XVII century	Reverend
	Rus. XVII century	Reverend
	Rus. XV century	John
	Greece. XVI century	John
	Rus. XVI century	John
	Greece. XVI century	Forerunner
	Rus. XVI century	Forerunner
	Byzantium. XI century	Zlatoust
	Greece. XVI century	Zlatoust

Font in Russian icons

Russian pre-Mongol icons were signed with a charter - a symmetrical, static, solemn letter. Later, semi-usta began to be used - a letter with a large number of asymmetrical elements. Inscriptions of prayer images and stamps, small icons of the Holidays often begin to be signed differently: large images - in solemn script, and stamps - in semi-character, reminiscent of book texts. By the middle of the 16th century. the script begins to change, become more complex, and it is often less readable. The letters are lengthened, and many of the round elements of the letters are built on the basis of vertical straight lines. The stamps begin to be signed in a cursory semi-character, almost in cursive. In the 17th century The readability of the font is often further deteriorated: the letters are often significantly elongated, and the inscription on the icon is a lot of vertical lines with various connections. The letters became more complex in other ways. In the middle of the 17th century. In connection with the verification of icon painting in relation to the Greek tradition, borrowings of new Greek fonts appear on Russian icons. In the XVIII-XIX centuries. the font on traditional icons does not change significantly.

Inscriptions on icons – conventional designations and abbreviations adopted in Russian Orthodox iconography.

An abbreviated inscription of the name Jesus Christ, composed of two pairs of letters under the titles: . The baptismal halo (the so-called cruciform prostration), reminiscent of the Savior’s death on the cross, the redemptive action of which embraces the whole world - “cruciformly, as if by the cross you wished to save the world.” Number 4 is an image of spatial completeness. The four “ends” that make up the cross at the intersection connect the four cardinal directions.

In the three visible sides of the halo cross are written the letters of the Greek word, which means Jehovah. The technique appears around the 11th century. This inscription emphasizes the Divinity of Jesus Christ, according to the revelation to the former Moses from the bush: “I am who I am” (Ex. 3:14).

In the Russian icon painting tradition, the Greek letter (omega) is often replaced by the letter (ot).

On Greek and Bulgarian icons, the letter (omicron) is located on the left, (omega) is at the top, (nu) is on the right, and the inscription is read in a circle from left to right.

On Russian icons, another letter order is more common: on the left (o) or (ot), at the top (he), on the right (our). The inscription is read line by line, starting at the top and then from left to right in the second line.

It is worth noting that the biblical explanation of letters in Rus' was not the only one. From Old Believer literature, a different interpretation is known, perhaps somewhat naive, but not violating the dogmatic provisions of the Church. In accordance with it, three letters express, firstly, the trinity of God; secondly, the Divinity of Jesus Christ: (from) - “who is the father.” (he) - “oum” (mind), (our) - “incomprehensible sy”; and, thirdly, the incarnation of the Son of God and His suffering: (from) - “came from heaven,” (he) - “they did not know Me,” (our) - “crucified on the cross.”

As follows from these interpretations, the order of reading letters in Rus' was also not uniform and could change, completely breaking with the Greek tradition and replacing the word “existent” with the abbreviation .

Inscriptions on icons

The inscriptions on ancient icons were simple. Some well-known words on icons were abbreviated. In addition to Ιησους Χρηστος, Μητηρ Θεου, Αρχαγγελος, ο Δικαιος, ο Προφητης, ο Αγ were also reduced ιος and η Αγια, and often before the hieroglyphic sign.

The names on the icons were written clearly legible, but among Saint John (the Forerunner, Chrysostom) both the name (Ιωαννης) and the name Forerunner (ο Προδρομος), Chrysostom (ο Χρυσοστομος) were often significantly abbreviated.

Inscription	A country	Translation
	Pskov. XV century	Jesus Christ
	Greece. XVI century	Jesus Christ
	Rus. XVI century	Jesus Christ
	Byzantium. XIV century	Mother of God
	Rus. XVI century	Mother of God
	Serbia. XIV century	Mother of God
	Byzantium. XII century	Archangel
	Greece. XVI century	Archangel
	Greece. XVI century	Archangel
	Greece. XVI century	Righteous
	Greece. XVI century	Righteous
	Rus. XV century	Prophet
	Greece. XVI century	Prophet
	Rus. XV century	Prophet
	Bulgaria. XIV century	Saint
	Serbia. XIV century	Saint
	Rus. XVII century	Saint
	Rus. XII-XIII centuries	Saint
	Greece. XVI century	Saint
	Rus. XVI century	Saint
	Rus. XVI century	Apostle
	Rus. XVII century	Apostle
	Rus. XVII century	Saint
	Rus. XVII century	Saint
	Rus. XVI century	Martyr
	Rus. XVII century	Martyr
	Rus. XVII century	Reverend
	Rus. XVII century	Reverend
	Rus. XV century	John
	Greece. XVI century	John
	Rus. XVI century	John
	Greece. XVI century	Forerunner
	Rus. XVI century	Forerunner
	Byzantium. XI century	Zlatoust
	Greece. XVI century	Zlatoust

Font in Russian icons

Russian pre-Mongol icons were signed with a charter - a symmetrical, static, solemn letter. Later, semi-usta began to be used - a letter with a large number of asymmetrical elements. Inscriptions of prayer images and stamps, small icons of the Holidays often begin to be signed differently: large images - in solemn script, and stamps - in semi-character, reminiscent of book texts. By the middle of the 16th century. the script begins to change, become more complex, and it is often less readable. The letters are lengthened, and many of the round elements of the letters are built on the basis of vertical straight lines. The stamps begin to be signed in a cursory semi-character, almost in cursive. In the 17th century The readability of the font is often further deteriorated: the letters are often significantly elongated, and the inscription on the icon is a lot of vertical lines with various connections. The letters became more complex in other ways. In the middle of the 17th century. In connection with the verification of icon painting in relation to the Greek tradition, borrowings of new Greek fonts appear on Russian icons. In the XVIII-XIX centuries. the font on traditional icons does not change significantly.