Search for

Advanced search
 
Home 13 November 2019
Culture Traditional forms of Art - Professions Wood sculpture Wood sculpture of Metsovo Wood sculptured works Epirus Metsovo

Icon stand, Church for the Repose of the Virgin Mary at Dipotamon of Zagorion (1806)
(Photo: Triantaphyllos Sioulis)
Icon stand Church of Aghia Paraskevi at Skamneli (1700-1750)
(Photo: Triantaphyllos Sioulis)
Icon stand, Monastery for the Repose at Boutsa (1680)
(Photo: Triantaphyllos Sioulis)
Icon stand, Monastery for the Repose of the Virgin Mary at Periblepton (2nd half C 18th)
(Photo: Triantaphyllos Sioulis)
Cover for the icon stand, Church of Aghios Nikolaos at Tsepelovo (1764)
(Photo: Triantaphyllos Sioulis)
Sides to the base for the icon stand, Church of Aghios Nikolaos at Tsepelovo (1764)
(Photo: Triantaphyllos Sioulis)
Icon stand with detail, Monastery for the Prophet Prodromos at Krya (2nd half C 18th)
(Photo: Triantaphyllos Sioulis)
Icon stand adapted to the iconostasis, Church for the Repose of the Virgin Mary at Chrysobitsa (1781)
(Photo: Triantaphyllos Sioulis)
Sides to the base for the icon stand, Church of Aghia Paraskevi at Metsovo (1750-1760)
(Photo: Triantaphyllos Sioulis)
Small column for the cover of the icon stand, Church of Aghia Paraskevi at Metsovo (1750-1760)
(Photo: Triantaphyllos Sioulis)
Front view of cover for the icon stand Church of Aghia Paraskevi at Metsovo (1750-1760)
(Photo: Triantaphyllos Sioulis)

Audio-Video files
No audio or video files.

Useful links
Geographic map of Ioannina Prefecture with the works of Metsovo and Tournovo wood sculptors
Geographic map of Ioannina Prefecture with the works of Metsovo and Tournovo wood sculptors

Other files
No other files.
Topics
Wood sculptured works
LOCATION
Epirus
Metsovo
Wood sculptured works: Subtopics All topics
There are no more subtopics under the current topic

14/11/2006
Icon stands

Triantaphyllos Sioulis

© Prefecture of Ioannina
print preview

With the passing of time and the creation or the conversion of large churches into churches with two natures or three natures, the icon stands provided in some way a solution to the problem of honouring the saints or the religious events at the churches that had been demolished. Accordingly, they transferred their honoured icons to the iconostases together with the other Despotic icons or they adapted suitable icon stands upon these, such as for example at the church of the Repose of the Virgin Mary at Chrysobitsa, etc. Elsewhere they adapted the icon stands to the side walls of the church beside the iconostasis or even also at the rear section of the Despotic thrones, such as for example at the church of Aghia Paraskevi at Metsovo, etc.
On a parallel, they began to construct independent wood sculptured furniture for the already existing churches in the form of lecterns, with an inclined surface for the positioning onto these of the icon for the saint or the religious event to which the church has been dedicated, for their exaltation.
The movable icon stands within the churches accordingly followed in the main two types in relation to their structure, those that have the shape of a column or that are straight and the monastery type.
The straight icon stands that have the shape of a column usually terminated at a pediment and had feet (or a shield) at the lower section. They were at the height of approximately one metre where the icon was permanently position between the small columns or the small semi columns.
The monastery types have a square cross section and at the height of approximately one metre they carry a slanted surface, on which the icon was positioned. Above it has a cover, the «sky», which usually terminated at a ciborium with a Cross on its peak.
An intermediary type of an icon stand was that where in front of the fixed vertical icon, it had a suitable position for the placement of the icons of the then honoured saints or events. Their cover extends sufficiently and it has not been supported on four small pillars, but rather on the two that hold the permanent icon.
In relation to their position and their orientation within the church, the rule is that they are situated at the rear section of the main church, next to the entry and that the faithful face to the East when venerating the icon carried on the icon stand, precisely as it also happens with the icons on the iconostases. However, in accordance with the dimension of the church or where its entry is located, their positions change. Accordingly, for example in the small churches they are situated in the narthex, in the large churches at the rear section of the main church or west, north or south, in accordance with where the entry of the church is situated.
The positioning of the icon stands at the rear section of the main church or next to the entry was contributed to by the tradition that was created on the occasion of the veneration of the Gospel on Sundays by the faithful further to the reading of the morning excerpt from the Bible. This was followed by the entry of the priest into the main church, where the Gospel was also venerated by the faithful. Where however the faithful arrived at church after its reading, it was deemed expedient that the Gospel be positioned close to the entry of the church upon the icon stand, where the veneration could take place even at a later time.
Finally, of an independent type, in relation to the technique for their execution and their decoration, where these usually followed the iconostases, the Despotic thrones and the pulpits, where they had been constructed by the same craftsmen, at approximately the same periods, except for a few minor variations. More rarely we encounter icon stands only with an illustrative decorative or icon stands that had been constructed with the inset technique, as for example at the church of the Repose of the Virgin Mary at Dipotamon of Zagorion, at the church of Aghios Demetrios at Monasteri in Skopia, etc.