[cruce-pregatita_mia-mica.gif] [pecete.jpg] enter Gallery [index_arhangel-st_2.jpg] [Margine_dr.gif] [Margine_dr.gif] [Margine_st.gif] [Margine_st.gif] [index_contact-2.jpg] [index_about-me2.jpg] [icoane_trio.gif] [index-links-2.jpg] enter Gallery Gallery Icons Crucifictions Special Icons Home Contact Links About me [index_arhangel-dr.jpg] Origin and Tradition of the Icon The word "icon" comes from the Greek "eikon" that means "image", or "portr ait ". Nativity of Christ marks the birth of the icon. The Word was made flesh, the Invisible became visible, God took a human face, a unique Face that is repeated through the faces of the Mother of God and the saints who are bathed in the same uncreated light. The byzantine icon is the result of prayerful meditation patiently created by generations of painters. It is the fruit of tradition instead of being the result of an individual's intuition, impression, or abstra ction. The iconographer is the instrument through which a work is executed, hand-made, a work that goes beyond the individual. N othing of the iconographer's state of mind or sensuality should be in evidence in the image. In fact not even an individual s ignature is permitted to appear on the front of the icon. The Beauty of the Icon The beauty of the hand made icon derives essentially from spiritual truth, therefore from the exactitude of symbolism and from the necessity for contemplation and worship. Although the religious icon repre sents the human form transfigured by grace in a stylized manner that respects realism, it never strives for naturalism. The pe rson who is represented in any specific byzantine icon always refers back to the prototype. The human body is never depicted as carnal in icons, but as transfigured. The terrestrial becomes celestial in any byzantine religious icon Icon - a Spiritualization of the World The tendency to spiritualise is also clearly shown in the details in byzan tine religious icons. Orthodox Icons are not intended to represent nature as it appears to the eye : the rocks of the landscape appe ar to defy gravity and the vegetation seems to have been created in heaven. True function and realism in architecture are also suspended in the religi ous icon. Natural proportions are completely ignored : doors and windows are often represented without taking into considera tion realistic measurements. The Face, Center of the Icon The face is the central to the representation of a byzantine religious ico n : it is the place of the presence of the Spirit of God. The eyesdepicted in icons are a reflection of the heart that beckons to us . Illuminated by the vision of God, they communicate the celestial message of greeting, mercy, truth and contemplation. Above the ey ebrows, which reinforce the expression of the eyes, rises the forehead, seat of wisdom and intelligence. Often very high, cur ved and spherical, the forehead in byzantine religious iconssuggests the force of the spirit and the knowledge of the man of God. The nose is fine and elongated, a sign of nobility. The nostrils are light and discrete, expressing an inner co ntrol of the passions. Without too much relief or too much hollowness, the cheeks depicted in icons radiate interior light. Only thos e of the ascetics show deep wrinkles, outward signs of prayer and fasting. The lips are very fine, without sensuality, specif ic thing in art of byzantine orthodox icons. They are geometrical and always closed in the silence of contemplation. The ears listen to the divine word. The beard, thick and generous, suggests the strength and serenity of the saint depicted in the relig ious icon. Heads on byzantine religious icons are rarely done in profile. When they a re they are awkwardly drawn and the profile indicates that the character is less significant and perhaps even malicious. . The perspective of importance of byzantine icons characters Characters in the byzantine orthodox icons are highlighted based upon the ir importance in comparison to other characters within the icon. MIssing smile When looking at the icons of the Mother of God one may believe that what i s missing from her face is a smile. And from a certain perspective it would be reasonable to expect that she who is "Full of G race" would express her joy at giving birth to the Son of God with a smile. This is not so in Byzantine iconography as Mary is represented in the pres ence of Divine Majesty, the second person of the Holy Trinity, and thus she expresses with her whole being her respect and a cer tain "gravitas" because in her heart she knows of the impending passion of her son. This is not to imply that her expression reflects sadness or worry. Far fr om sadness, her face expresses in the icons the qualities of interiority, the profundity of her mission and also her tender com passion toward mankind. It is only through her Son that glory becomes evident and seems to eminate from the radiant garments that He wears. This is in contrast to the red, brown, or dark blue clothing of Mary that expresses effacement, humility, and obedience to the will of God A smile then would minimize the profound movements of Her soul and would emphasize naturalism over the trancendant inner joy represented in her glance, her gesture, her countenance. (thanks to and more about icons tehnique in: www.atelier-st-andre.net ,a community of traditional byzantine iconographers) The religious icons here are hand made in the genuine manner of Romanian orthodox style. The approximate dimensions of a handmade icons in the gallery may vary fr om 22/17cm to 170/50cm depending on each type and request. The common neo byzantine icon size are - h eight / width - 30/24 cm ( 11.8 /9.4 inch). You can e-mail and send a question for exact item dimension with the desired dimension. The talent is the soul and the faith in God. Every handmade icon is unique, and is wearing the living soul of Orthodox Christianity. The artist is dedicated to his work, because he is tr ansmitting through his brushes, in his hand made neo byzantine icon, the Faith and beauty of an tradition that last for ages in Romania. From father to son, the art of painting Orthodox icons in Romania is a l iving flame that lives within the tradition like a candle that illuminates the way through the darkness of life. I am not saying that romanian artists are the greatest, but I can gladly say that they are the genuine ones, the simple and faithful ones that painted great religious icons, orthodox monasteries and holly places among ages from Mircea The Old to Vlad Tepes ( known as Dracula), or Stefan The Great though our modern times, he re in Romania. About Romanian Orthodox icons : Browsing my hand made neo byzantine art gallery you will discover an impr essive collection of religious icons for sale. All religious icons here are unique and hand made, painted by genuine hands. Ap art from serving as religious objects, the chriastian byzantine icons are appreciated by collectors all over the world for their artistic value and their charm. Aside from being means of Christian veneration, the religious icons have an old tradition as a collector's object and can be a beautiful gift as well almost in any ocasi on. The hand made icons are not necessarily collected for religious reasons, but for their intrinsic artistic value and fine craftsmanship. You will find in my religious icons depicted Christ, the Virgin Mary, the Apostles, saints, angels and religious events. Divine Neo- Byzantine Icons and Religious Paintings Originaly Hand-Made by Iosif Chezan A beautiful religious icon (hand-made in neo byzantine tehnique ), an orthodox cross or triptych, a unique art work, theological and biblical themes translated into art ... This is what you will find here. WIth starring eyes above "We,mankind... who measure our moments in Time... We, mankind... who bathe in the sweats of the Earth... We, mankind... we entwist pain and love, anguish and hope so artfully, so we could easily attempt a Divinity to vesture into our skin, to take our shape, to embrace our fate in death... and to bleed LIFE..." Iosif