What does the coat of arms of Russia mean. State coat of arms of Russia: description, value and history of double-headed eagle

He was approved in 1993 by decree of the first president of the country Boris Yeltsin. However, the symbols that are depicted on the coat of arms of Russia have a much longer history that roots during the formation of the Moscow Principality. On the coat of arms of the Russian Federation depicts a double-headed eagle, sprawling wings. What does he symbolize on the coat of arms of Russia?

Any state coat of arms is not only an image on monetary signs, documents and churons of the police. First of all, the coat of arms is a nationwide symbol intended to unite people living in this territory.

What does the state emblem of the Russian Federation mean? When did he appear? Was the coat of arms of medieval Russia look like a modern one? Why does the Russian eagle have two heads?

The history of the coat of arms of Russia is rich and interesting, but before telling about it, the description of this national symbol should be given.

Description of the coat of arms of the Russian Federation

The coat of arms of the Russian Federation is the heraldic shield of red color with the image of a golden double-headed eagle, which placed the wings.

Each head of Eagle is crowned with a crown, in addition, there is another crown, larger than them. Three crowns are connected by a gold ribbon. In the right paw, a two-headed eagle holds a scepter, and in the left - power. On the breast of the double-headed eagle there is another shield of red with the image of the rider, striking the silver spear of the dragon.

As it should be on heraldic laws, each of the elements of the Russian coat of arms is of their own meaning. The double-headed eagle is the symbol of the Byzantine Empire, his image on the Russian coat of arms emphasizes the continuity between the two countries, their cultures and religious beliefs. It should be noted that the double-headed eagle is used in the state coat of arms of Serbia and Albania - in countries, the state traditions of which also experienced the strong influence of Byzantium.

Three crowns in the coat of arms mean the sovereignty of the Russian state. Initially, the crown meant three kingdoms conquered by Moscow Princes: Siberian, Kazan and Astrakhansky. Scepter and Power in Eagle's paws are symbols of supreme state power (prince, king, emperor).

The rider, striking the dragon (serpent), is nothing but the image of George the victorious, a symbol of a light start, who defeats evil. He personifies the warrior-defender of the Motherland and enjoyed great popularity in Russia throughout its history. No wonder George the victorious is considered the patron saint of Moscow and is depicted on her coat of arms.

The image of the rider is traditional for the Russian state. This symbol (the so-called ride) was used in the Kiev Rus, he was present on the princely seals and coins.

Initially, the rider was considered the image of the sovereign, but during the reign of Ivan the Terrible King on the coat of arms was replaced by Saint George.

The history of the coat of arms of Russia

The central element of the Russian coat of arms is a double-headed eagle, for the first time this symbol appeared during the reign of Ivan III, at the end of the XV century (1497). The double-headed eagle was depicted on one of the royal seals.

Prior to that, in the seals most often depicted a lion that torments the snake. The lion was considered a symbol of the Vladimir Principality and moved from Prince Vasily II to his son Ivan III. At about the same time, the rider becomes a common state symbol (later it will turn into George Victorious). For the first time, a double-headed eagle as a symbol of the princely authority was used on the seal, which made a diploma to the ownership of land. Also in the reign of Ivan III Eagle appears on the walls of the Grain Chamber of the Kremlin.

Why precisely during this period, the Moscow kings are beginning to use a double-headed eagle, there are still disputes among historians. Canonical is the version that Ivan III took himself this symbol, because he married the niece of the last Byzantine emperor Sofia Paleologist. In fact, for the first time this theory nominated Karamzin. However, it causes serious doubts.

Sofia was born in the seas - the outskirts of the Byzantine Empire and was never close to Constantinople, the eagle first appeared in the Moscow principality in several decades after the marriage of Ivan and Sofia, and the prince himself never stated any complaints about the throne of Byzantium.

The theory of Moscow, as the "third Rome" was born much later, after the death of Ivan III. There is another version of the origin of the two-headed eagle: by choosing such a symbol, Moscow princes wanted to challenge the rights to him from the strongest Empire of the time - Habsburg.

It is believed that Moscow Princes borrowed an eagle from the South Slavic peoples who have quite actively used this image. However, the traces of such borrowing can not be found. Yes, and the appearance of the Russian "bird" is very different from its South Slavic analogues.

In general, why a two-headed eagle appeared on the Russian coat of arms, historians do not know until now. It should be noted that at about the same time, a single-eyed eagle was depicted on the coins of the Novgorod Principality.

The official state coat of arms of the two-headed eagle becomes with the grandson of Ivan III - Ivan Grozny. Initially, the eagle is complemented by a unicorn, but soon it changes the rider who affects the dragon - a symbol that is usually associated with Moscow. Initially, the rider was perceived as a sovereign ("Prince Great at Kon"), but during the period of the reign of Ivan the Terrible, he is beginning to be called Georgy Victorious. Finally, this interpretation will be fixed much later, in the reign of Peter the first.

Already during the reign of Boris Godunov, the coat of arms of Russia for the first time receives three crowns located above the heads of the eagle. They meant the conquered Siberian, Kazan and Astrakhan kingdom.

Around the middle of the XVI century, the Russian double-headed eagle is often drawn in the "Armed" position: while the beak of the bird is disclosed, the language is dried. Such a double-headed eagle seems aggressive, ready to attack. Such a change is the result of the influence of European heraldic traditions.

At the end of the XVI - the beginning of the XVII century in the upper part of the coat of arms, the so-called Calval Cross often appears between the eagle's heads. Such innovations coincides with the moment of Russia's acquisition of church independence. Another option of the coat of arms of that period is an image of an eagle with two crowns and an eight-pointed Christian cross between his heads.

By the way, all three Falseedmitria during the Troubles actively used printing depicting the Russian coat of arms.

The end of the Troubles and the welling of the new Romanov dynasty led to some changes in state coat of arms. According to the then heraldic tradition, the eagle began to be depicted with painted wings.

In the middle of the XVII century, during the reign of Alexei Mikhailovich, the state coat of arms of Russia for the first time receives the power and scepter, the eagle holds them in his paws. These are traditional symbols of autocratic power. At the same time, the first official descriptions of the coat of arms appeared, they were preserved until our time.

During the reign of Peter I, the crown over the heads of the Eagle acquires the well-known "imperial" appearance, in addition, the coat of arms of Russia changes its color design. The body of an eagle became black, and his eyes, beak, tongue and paws - gold. The dragon also began to be depicted in black, and Georgy Victorious - in Silver. Similar design has become traditional for the entire period of the reign of the Romanov dynasty.

Relatively serious changes in the coat of arms of Russia were subjected during the reign of Emperor Paul I. It was the beginning of the era of the Napoleonic Wars, in 1799, Britain seized Malta, whose patron saint was the Russian emperor. A similar act of the British brought the Russian emperor to rabies and pushed to the Union with Napoleon (which later cost him life). It was for this reason that the coat of arms of Russia received another element - the Maltese cross. Its significance was that the Russian state claims to this territory.

During the reign of Paul I, a project of a large coat of arms of Russia was prepared. It was fully fulfilled in accordance with the heraldic traditions of his time. Arms of all 43 lands were collected around the state coat of arms with a double-headed eagle. The shield with herbs was kept two archangels: Mikhail and Gabriel.

However, Paul I was killed by conspirators and a large coat of arms of Russia and remained in projects.

Nicholas I accepted two main options for state coat of arms: Full and simplified. Before that, the coat of arms of Russia could be depicted in different versions.

With his son, Emperor Alexandra II, a heraldic reform was carried out. She was engaged in Geroldmeister Baron Kyne. In 1856, a new small Russian coat of arms was approved. In 1857, the reform was completed finally: except for small, the middle and large coat of arms of the Russian Empire were adopted. They remained virtually unchanged until the events of the February Revolution.

After the February Revolution, the question arose about the new coat of arms of the Russian state. To solve it, a group of the best Russian experts of Heraldry was collected. However, the question of the coat of arms was rather political, so they recommended the convening of the Constituent Assembly (where the new coat of arms should have been adopted) to use a double-headed eagle, but without the Imperial Crown and George Victorious.

However, in six months, another revolution happened, and the development of the new coat of arms for Russia was already engaged in the Bolsheviks.

In 1918, the RSFSR Constitution was adopted, and together with it the project of the new coat of arms of the republic was approved. In 1920, the All-Russian Academy of Sciences accepted the emblem drawn by the artist Andreev. Finally, the emblem of the Russian Soviet Socialist Republic was adopted at the All-Russian Congress in 1925. The coat of arms of the RSFSR was used until 1992.

The existing state-of-state coat of arms of Russia is sometimes criticized for the abundance of monarchical symbols that are not too appropriate for the Presidential Republic. In 2000, a law was adopted, which establishes the exact description of the coat of arms and regulates the procedure for its use.

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May 6 - Day George Victorious. Saint, which is depicted at the current coat of arms of Moscow

Holy Great Martyr George is considered a patron and defender of warriors. Since the time of the Grand Duke John III, the image of St. George Victorious - Rider, striking Snake, became the coat of arms of Moscow and the emblem of the Russian state. According to legend, St. George was born at the end of the II - early III century in the Majo-Jiegy province of Cappadocia of the Roman Empire and grew up in a notable Christian family. Thanks to military skills, he became the ruler of Cappadocia, then he entered military service and became famous for his courage, becoming a Roman warlord. By confessing the Christian faith, the valiant warrior brought the hatred and anger of Emperor Diocletian. The emperor tried to convince the martyr not to destroy youth and honor, but George did not renounce his faith. In the book, he was subjected to cruel torment - he was beaten by batons and whips, tied to the wheel with sharp knives, shook it on his legs hot iron boots and much more, which is evidenced by numerous icons. Since then George is considered the most perfect example of valor and courage. Withstand all torture, St. George remained the faithful idea of \u200b\u200bChristianity, and by order of the emperor, April 23, 303 (on May 6, on a new style) was executed in Nicodemia.

From the history of the coat of arms of Moscow

The custom put the prince's portrait on the seals and coins, as well as the image of the saint, whom the prince considered his patron, was perceived in Russia from Byzantium at the end of the 15th century. On the Zlatnikov (gold coins) of the Kiev prince Vladimir Svyatoslavich, Krestny Russia, on the front side of the coin - the portrait of the prince and the inscription: "Vladimir on the table and CE His Gloomy", and on the back image of Jesus Christ. At the beginning of the XI century on the coins and seals of the son of Vladimir Svyatoslavich Yaroslav Wise (rejected from 1016 to 1054), who accepted the name Yuri (Georgy), first appears the image of St. George. Yaroslav Wise a lot contributed to the dissemination and approval of the cult of Saint George in Russia. In honor of his saint patron, he founded the city of Yuryev in 1030 (now Tartu) and laid in the same year Yuriev Monastery in Novgorod, the St. George Cathedral was built there later. In 1037, Yaroslav begins the construction of the George Monastery in Kiev and builds the temple of St. George in it, and the day of the consecration of the temple establishes an annual holiday - "Yuriev Day". The founder of Moscow - Yuri Dolgoruky continued this tradition by laid down in 1152 the city of Yuryev-Polsky, where the famous St. George Cathedral was built in 1230-34. In the same 1152, he builds the Church of George in Vladimir in the new princely yard. On his press, too, the holy standing in full growth and removes the sword from the sheath.

On the front side of the seal of the elder brother Yuri Dolgoruky - Mstislav Vladimirovich in 1130, the image of the Holy Warrior-Smeaker appears for the first time. The next time the image of Holy Warrior-Smeaker is on numerous seals by Alexander Yaroslavich Nevsky (1252-1263). On some of them, on the one hand, St. Alexander on a horse with a raised sword in his hand, and on the other side of St. Fyodor in the form of a walking warrior, one hand leading on the occasion, and the other is an amazing snake dragon. Fedor is the christmas name of the father of Alexander Nevsky - Yaroslav.

Academician V.L. Yanin In his work, "Asset Printing Ancient Russia" describes a large group of princely seals, on the front side of which the saint patron of the prince is depicted, and on the back - the saint patron of his father. Thus, you can read the name and patronymic of the prince. It is to such a type that Alexander Nevsky's seal belongs. On most of these seals, the rider instead of Nimba has a crown on his head. This gave reason to assume that they were depicted prince, and not holy, which does not contradict an ancient tradition.

In the Moscow Principality, the image of the foot Smeaker is first found on the coin of Prince Ivan II Red (beautiful) (1353-59). On the seal of the son of Dmitry Donskoy Vasily Dmitrievich depicted a rider with a spear, directed down, to the place where the snakes should be. And finally, on the coins of the same Vasily Dmitrievich and especially his son Vasily Vasilyevich Dark emblem acquires the view close to what was later established as the Moscow coat of arms.

The final approval of the rider-Smeaker as the emblem of the Moscow principality occurred at Ivan III (reinforced from 1462 to 1505) and coincided with the completion of the union of the main part of the Russian lands around Moscow. 1479 has been preserved, on which the rider hitting the Snake Dragon is surrounded by the inscription: "Printing the Grand Duke Ivan Vasilyevich", and on the turnover of a print that does not have a picture, the inscription is repeated, but "All Russia" is added to it. From this point on, it can be assumed that the emblem of the Moscow principality for some time becomes the coat of arms of All Russia. In 1497, another type of state press Ivan III appears. On the front side of it is still a rider, striking the Dragon's spear, and the inscription: "John God's grace of the Lord of All Russia and the Grand Duke", and on the turn of the two-headed eagle, surrounded by the inscription, which is the continuation of the facial: "and the prince of Vlad and Mos and PSK and TV and Vyat and Per and Bol. " Judging by the arrangement of the inscription (around the Eagle, the end of the titulature of the prince), the main symbol and here is the rider.

With the son of Ivan III Vasily III, this print was completely saved, only the name of the prince was replaced. Only with Ivan Grozny, the first Russian Prince, who accepted the royal title in 1547, on the Golden Bulle of 1562, a double-headed eagle occupies the main position, and the rider, as the coat of arms of the Moscow Principality, turns to the eagle's chest. This composition is maintained on a large state press of 1583 and all subsequent large state seals of Russia and Russia. At the same time, the type of printing 1497 is preserved and continues to be used until the XVII century in the form of feed printing. Thus called the seal, which was applied to the royal diplomas on the land, the land, complaining of subjects for the service, "for feeding". The value of the contemporary of the figure of the rider-Smeaker in the seals and coins of the XV-XVII centuries was explained, written evidence was published, allowing to make an unequivocal conclusion - Russian sources considered the rider by the image of the prince or king, and only foreigners called the Moscow rider of Holy George. Ambassadors of Ivan the Terrible to the question of the Alexandrian Patriarch: "At the Koni de Poblika king for this press?", Answered: "Sovereign on horseback." Known quote from the chronicles: "With great prince Vasille Ivanovich to be a banner for money: the prince is great on horseback, and having a sword in the root and Ottol the money spent money." In the ancient inventory of the Armory Chamber of the coat of arms of the banner of 1666-1667, it is said: "A double-headed eagle is depicted, crowning with two crowns, and on his chest" King on horseback a copy of Zmia ". Diplomat and Writer of the mid XVII century Gregory Kotoshin in his essay "About Russia in the reign of Alexei Mikhailovich" testifies: "In the true Moscow renovation of the press, the king defeated Zmia," in the state emblem, placed on the title-sheet of the Bible, published in Moscow in 1663, the Smeaker on the Breast of Eagle the depudent resemblance to King Alexei Mikhailovich.

The first of the Russians called the rider at the Moscow coat of Holy George Peter I. It was preserved his own possession, relating supposedly to the 1710th year: "This coat of arms (crushed) this has its own start from there, when Vladimir Monarch Russian has divided his empire to 12 sons Which Vladimir Prince mowed the coat of arms with. Ivania, but then C. Ivan you. When the monarchy, from his grandfather gathered, Paki approved and cried when the eagle for the coat of arms of the Russian empire, and put the prince's coat of arms in his chest. " However, during the entire reign of Peter I, in the Moscow coat, a secular rider continued to depict the rider in a kaftan with a crown or hat on his head. In many cases, the rider had a portrait resemblance to Peter I. This confirms the Decree of 1704 on the release of the first copper kopecks, which says that they will be the "imagination of the great sovereign on horseback." In the short-term reign of Catherine I, the Senate Decree of the manufacture of a new state press calls the Smeaker "Bread". Without changes, the coat of arms remained under Peter II.

In 1728, it was necessary to make coat of arms on the banners of regiments placed in different cities of Russia. In May 1729, they were presented to the military collegium and won the highest approval. The Senat Decree followed this on March 8, 1730. The first in the list of approved was the state coat of arms. Part of his description is dedicated to the Moscow herb: "... In the middle of that eagle Georgy on a horse in white, winning serpent, frost and spear yellow, the crown is yellow, the serpent black, the field is white, and in the middle of red."

Coat of arms of Moscow 1730

From this point on, until the beginning of the 20th century, the rider at the Moscow coat of arms is officially referred to as Saint George. Why exactly at this time this change occurred? On the one hand, under the influence of foreigners, Peter I in 1722 invited to the service as a Geroldmister Count Santi. But, perhaps, in a few degrees, it contributed to this adopter to the Russian throne of the Pleiads of Empress. On the test instance of a penny of 1730, another Petrovsky style of the rider, but he was not already approved. Recall that the 1730th year is the year of the joint of Anna John.

Coat of arms of Moscow 1781

In decree of 1781, about the approval of the coat of arms of the Moscow province, the description of the Moscow coat of arms almost completely repeats the description of 1730: "Moscow. Holy George on a horse against the same as in the middle of the state coat of arms, in a red field, affecting the Black Zmia spear. The coat of arms of Moscow existed in this form until 1856, when as a result of reform in Russian heraldry, held as directed by the king of Nicholas I, Gerblsister Ken was significantly changed by the emblem of the Moscow province. The new coat of arms of the Moscow city city was approved only on March 16, 1883 and was distinguished from the provincial frame: instead of oak leaves - Squeezers. "In the saint shield of the Holy Great Martyer and the Victorious Georgy, in silver weapons and the Lazorus Lazor (mantle) on a silver-covered fabric, with a golden fringe, horse striking gold with green wings of the dragon gold with an amphibious cross at the top of a spear. The shield is crowned with the imperial crown. For The shield is two cars laid golden scepter connected by Andreevskaya Lento.

The main change in the emblem - the rider was turned on the other side. According to the rules of Western European heraldry, living beings (rider, the beast) must be turned only to the right heraldic (left for the audience) side. This an ancient rule was established in order for the rider or, for example, the lion depicted on the knight's shield, which he kept from his left side, did not seem running away from the enemy. Rider's raincoat instead of yellow became Lazorov (blue), dragon from black turned into golden with green wings, and white horse is called silver.

Coat of arms of Moscow 1883

In the decree of 1781, only the colors of the shield, horse and serpent, respectively, are red, white and black. To find out what the initial, the original colors of the Moscow coat were helps his detailed description given in the Statute of the Order of St. George approved by Catherine II on November 26, 1769. This is the nearest of the preceding decree of 1781 officially approved description. In the middle of the Oddensky Cross, the Moscow coat was placed: "... in the Red Field of St. George, silver lats armed, with gold, hanging on the head, having a golden diadem on her head, sitting on a silver horse, on which the saddle and all giving out gold, black Zmia, in the sole of pouring, golden spear piercing. " The compilers of the lists of the coat of arms on the banners of 1730 were probably in hand only the color drawings of the coat of arms were in hand without detailed descriptions of their description, on which gold was transferred to the yellow ocher, so they called the color of the crown and the eada yellow. Silver in heraldry is transmitted in white.

The change in the yellow (golden) color of the rider's rapida to Lazorova (Blue) was, possibly, the consequence of Gerold's desire to bring the color of the Moscow coat in line with the colors of the national flag of Russia - white, blue and red (horse white, blue, shield red). It is worth noting that canonical, that is, an approved by the church, the color of St. George's raincoat is red, so almost all Russian icons it is red, very rarely green, but not blue.

Order of St. George Victorious - Higher Military Award of the Russian Empire

After the revolution of 1917, the coat of arms of Moscow was abolished. The new coat of arms of the city with the Soviet symbolism was compiled by the architect D. Osipov and approved by the Presidium of the Mossovet on September 22, 1924. This coat of arms consisted of the following elements:

Coat of arms of Moscow 1924

a) a five-pointed star inscribed in the central part to the oval shield. This is a victorious symbol of the Red Army.

b) Obelisk on the background of the star, which is the first revolutionary monument of the RSFSR in memory of the October Revolution (supplied before the Moscow City Council). This is a symbol of hardness of Soviet power.

c) Sickle and hammer - the emblem of the working and peasant government.

d) gear wheel and associated rye ears depicted on oval shield are a symbol of a city bow with a village where the wheel with the inscription "RSFSR" determines the industry, and rye ears - agriculture.

e) Downstairs on both parties depict emblems characterizing the most developed industry in the Moscow province: to the left of the anvil - this emblem of metalworking production, to the right of the shuttle - textile production.

(e) Downstairs under the inscription "Moscow Council of Workers, Peasant and Red Army Deputies", shown on the tape, is located "Dynama" - an emblem of electrification. Thus, in general, the coat of arms was the synthesis of the activities of the Mossovet. By order of the Mayor of Moscow "On the restoration of the historical coat of arms of Moscow" on November 23, 1993, her ancient coat of arms was returned. In the position of the coat of arms, it is said: "On a dark red shield (the ratio of the width to height 8: 9) deployed to the right of Georgy Victorious in silver armor and the Lazorus Lazor (mantle) on a silver horse, hitting the Golden Spear of Black Zmia. So, again on the coat of arms of Saint George.

Coat of arms of Moscow 1993

The Christian Legend of Saint George has many options that significantly differ in each other. In one of the options that received literary processing in the Greek East (historians consider it the earliest and more authentic), the Roman emperor Diocletian (in 303) begins to persecute Christians. Soon the young Military Tribune of Georgy Rod from Cappadocia (the area in Malaya Asia, which was then part of the Roman Empire, is now the territory of Turkey), in the meeting of the highest ranks of the Empire in the city of Niccomedia, he declares himself a Christian. The emperor tries to persuade him to abandon his faith, but unsuccessfully. Then George is placed in the dungeon and are subjected to numerous more torture torture - throw in ditch with negated lime, beating with oxides, they wear iron boots, stuffed with spikes, etching poison, and so on. But it remains alive. In the intervals between torture George makes miracles (heals patients heals, resurrect the deceased, etc.), under the influence of which the empress, some of the approximate emperor and even one of his executioners believed in Christ. On the eighth day, the torture of Georgy agrees to bring the victim to the pagan gods, but when he solemnly lead to the temple, "he will defier with God in the dust, after which he cut off his head on the order of the emperor." George on the day of execution was about 30 years.

In this life, as in all other early embodiments, there is no "miracle about Zmie", since at first there were two independent legends - his "Life" and "Miracle George about Zmie". They were only united in later negatives. The legend "Miracle George about Zmie" has many options. Here is one of them. Near the city of Lasia in Palestine in the lake settled Dragon, who devastated the surroundings and devoured residents of the city. To avoid death, they were forced to bring their children to him in the era. When the queue reached the royal daughter, an excellent young man was on a white horse - Georgy. Having learned from the princess that she is a Christian, George Svlovy God forced the snake to fall to his feet. Tsarevna rided the neck of the dragon with his belt and led him to the city. Residents of the city, affected by miracle, believed in Christ and were baptized, and Georgy went further.

Attempts to find a specific historical person who could be the prototype of St. George was not crowned with success, but several interesting hypotheses were launched on the connection of these legends of the entire pre-Christian mythology.

Throughout the millennium in religions and mythology of European and Middle Eastern civilizations, the dragon and snakes were the embodiment of darkness and evil, and fighting gods, heroes and saints personified a bright beginning, good. In the ancient Greek myths, Zeus wins the outflowing monster of the Typhon. The God of the Sun Apollo struggles with the monstrous snake of the Pyfon, and the legendary Hercules kills the Lerneysian hydra. It is especially noticeable to the similarity of the Christian myth "Miracle about Zmie" with an antique myth about Persee and Andrmeda, in which Perseus kills the sea monster and frees the daughter of Tsar Andromeda, who was given to the congregation of the monster to save the kingdom. There are many more legends of this type, for example, the myth of the Bellerfonfonte on the cob of the Pegasus, which entered into a fight with the product of Typhon - Chimera. There are many excellent images on ancient Greek vases, gemmahs, coins illustrating these myths. With the advent of Christianity, the image of the Dragon Snake is firmly associated with paganism and the devil. The episode of the fall is known when the devil accepted the appearance of the stem-tempter.

Roman writer and historian (260-339), the author of "Life Konstantin" Eusevia reports that the emperor Kostantin Great, who made a lot to make Christianity to become a state religion, ordered to portray himself in the picture, decorated with the imperial palace, in the form of a winner over the dragon. Dragon and here symbolized paganism.

The cult of St. George, which arose, probably like the place in the territory of Cappadocia in the V-VI centuries, to the IX-XI century was distributed in almost all European and the Middle East. He especially revered in England, where the King Richard Lion's Heart made him his patron, and Eduard III establishes under the patronage of St. George the Order of the garter, on which the saint is depicted in the form of Smeaker. British British, similar to our "Hurray," becomes the name of the saint.

In Russia, as already mentioned, the cult of St. George began to spread immediately after the adoption of Christianity, and not through Western Europe, but directly from Byzantium. His images in the form of the rider-Smeekes are found already at the beginning of the XII century. Its interesting to its room on the coil, on the Amulte, on the same side of which the plexus of snakes, and on the other - Georgy, on the fresco of the XII century "Miracle George about Zmie" in the church of his name in Old Ladoga, on the icons of the XIV-XV centuries of the Novgorod school.

With Ivan III in 1464, the sculptural image of St. George was placed above the entrance gate of the main tower of the Kremlin - Frolovsky (later Spasskaya). This event is reported by the Yermolinsky chronicle, compiled by order of the merchant and contractor Vasily Yermolin, the "concept" of which this image was established. It would be very tempting to consider this sculpture with the coat of arms of Moscow, but here, most likely, this icon had security functions, since in two years the same Yermoline put over the gates of the tower from the inside the image of History Dmitry. It is known that after tuning the tower, the image of St. George was placed in the temple of his name, built near the tower, as a temple icon. The image of the Almighty Savior was put on Georgy, from which the tower and received its second name.

The plot of "miracle about serpent" in the form of a holy (warrior or hero-prince) continued to live in folk creativity for centuries, developing, gaining new incarnations. In the oldest Russians of the eponymies of the XI century, he corresponds to the feat of one of the most important Russian warriors of Dobryni Nikitich, who served in Prince Vladimir. In the battle with the snake of Gorynych on the river, Dobrynya frees the niece of the prince singing Putyathic (or his daughter Marfid). Some researchers conduct an analogy between the episode of the episodes and the activities of the historical person - Dobryni, Prince of Vladimir Holy (and his brother of Prince Malushi), to spread Christianity in Russia. In particular, the violent baptism of the Novgorod residents in the River Correction (in the epic - fluff). Lubok has been preserved illustrating a folk fairy tale about Eruzlan Lazarevice. Under the picture, a short summary of the fairy tales: "Eruzlan Lazarevich was driving by the road, and attacked the King Zmeinski or the sea monster, who devoured the people in the city of Debre ... Dragon won, and he went to his way." In the folk epic verses about Egoria, Herbrom George is endowed with the features of the epic hero.

Many authors tried to explain the extraordinary popularity of St. George, both among the people and among the princely warriors by transferring the features of the Russian pagan gods on this saint. On the one hand, the name of George, meaning the "cultivating land", made it a patron of agriculture and cattle breeding, the successor of Veles, Semarlag, Dazhboga. This was facilitated by the days of the memory of the saint. Spring - April 23 - coincided with the beginning of field work, with whom many ancient pagan rites were connected in Russia, and the autumn - November 24 - the famous "Yuriev Day", when the peasants had the right to move from one feudal-landowner to another. On the other hand, as a warrior and a victorious, he was the patron saint of Prince and his squad, since the cult of Perun was transferred to George - the main god of Pantheon Prince Vladimir was postponed. In addition, the image itself George in the form of a wonderful young man - warrior, liberator and defender, attracted the sympathy of the entire people.

So who is depicted on the coat of arms of Moscow? Judging by the official documents, this question is still not solved. In the "Regulations on the coat of arms of Moscow", "he is called" George Victorious ", and in the Regulation" On the State Herbe of the Russian Federation ", approved by the President on November 30, 1993, it was said:" On the Breast of Eagle - the rider affecting the Dragon's spear. "

We believe that as it may be called the emblem on the coat of arms of Moscow, it remains a collective way, embodying all our past - this is the saint, the patron saint of our princes and kings, and the prince itself or the king in the image of Smeaker, and just a warrior - Defender of the Fatherland, And most importantly, this is an ancient symbol of the victory of light over dirt and good over evil.

At different points in time for the Moscow region, several types of coat of arms were made, but only two became the most famous of them. The author of the first coat of arms was performed by Geroldmeister Volkov in 1781. Then in 1884, the coat of arms of the Moscow province were changed and made according to new standards, which developed Geroldmaster Ken by Decree Nikolai I. And it was from this historical moment that all new emblems were to be manufactured only according to the new rules. The innovations also touched the old coat of arms that were corrected, but only in Moscow province were modified by all existing coat of arms. Ken managed to ensure that according to the standards that he created, all the coat of arms of the Russian Empire began to correspond to Western European heraldry.

Description of the coat of arms

There were three permissible versions of the creation of the coat of arms that could be used in different compositions (in one color or several):

• The coat of arms - on the coat of arms of the Moscow region there is no crown and tape.
• The stamp shield with the crown - there are no red-yellow ribbons of three orders on the coat of arms.
• The full hebic shield - on the coat of arms of the Moscow region there is a golden crown and ribbons.

Heraldic description of the coat of arms: in the scarlet field of Georgy Victorious in silver armament (lats and helmet) and a Lazorovo raincoat, sitting in a red saddle with a golden fringe on a silver galloping horse, amazing a gilded spear, topped with a golden eight-pointed cross, a golden winged zmia (dragon about four paws ) WITH GREEN WINGERS. The stamp shield is crowned with a golden imperial crown and supplemented with ribbies of three orders of Lenin.

How did the coat of arms originate?

It is no secret that the basis of the regional coat of arms served as the emblem of the capital, you could already familiarize yourself with the photo of the emblem of the Moscow region above. The regional symbol originated in the Middle Ages. Let's get closer with the history of the emblem of the Moscow region.

Georgy Victorious was a spiritual symbol of rulers and residents of Russian lands. Even before the appearance in Russia, George Victorious was a defender of the Byzantine emperors. How did he appear on the coat of arms of the Moscow region?

At the end of the XIV century, Moscow Prince Ivan III was engaged with Sofia Paleologic, which came from the ancient Byzantine emperor dynasty. Of course, the ruler of Russia adopted many features of Byzantine Heraldry and attributes, one of them was a double-headed eagle with a spear, which killed a snake.

The final version was agreed only in 1883 and portrayed the Great Martyr George on the coatless shield. The coat of arms was framed by the crown, which was a symbol of the emperor power, as well as oak branches as a symbol of valor and courage.

Symbolism

What is depicted on the coat of arms of the Moscow region, we can see in the photo. We will analyze more, which means each of the sewn symbols.

• George Victorious is the basis of the coat of arms. Saint became the patron saint of the whole Russian population. George Victorious personifies the eternal theme of the opposition of good and evil, in which good wins. Snake, struck by a spear, dies from the hand of the keeper of Russian lands.
• Gold - as at all times, this is a symbol of wealth, and in Christianity this noble metal is also faith and mercy.
• Silver - cleanliness and innocence, justice and revelation.
• Cherry as a symbol of courage, courage and the strength of the Russian people. Red color - color of beauty and festivals.
• Blue (azure) is an image of honesty and virtue, immaculate in everything.
• Purpur symbolizes dignity and power.
• The crown is a symbol of the status of the Moscow region.
• Tapes 3 of the orders of Lenin are awards of the region, which it was awarded three times in the 20th century.

Similarities and differences

As already mentioned, the stamp shield of the Moscow region is very similar to the coat of arms of Moscow. It should be understood, what kind of similarities are, and what is the difference between these coats.

The first thing that rushes into the eyes is the same main figures on herbs, but here and emerges the first significant difference - on the coat of arms of Moscow, Georgy, the victorious will turn in the other side and the color scheme is brighter and colorful.

The next difference was touched by the image of the snake - on the coat of arms of Moscow, it was made in black, but on the coat of arms of the Moscow region snakes Golden with greenish wings.

Similarities in shields: Both coat of arms are made in a rich, attracting attention, alleum color, besides, riders are also similar, both in silver color.

George Victorious: Life

The main advantage and symbol of the coated shield is Georgy Victorious, and therefore I would like to consider it more in detail not as a symbolic image, but as a really existing person.

Great Martyr Georgy was born in a rich and god-fearing family, was raised in accordance with Christian stuff. George grew by strong and bold young men and entered military service. Very quickly, he achieved success on this field and received the title of the thousandrld. At that time, Diocletian rules, which was famous for cruelty to Christians and fanatical propaganda of the Roman gods. George could not squeeze the painful executions and the persecution of Christians and once appeared to Diocletian and declared himself a Christian. The ruler tried to persuade George to renounce Christian faith, but nothing came out, and Holy George was imprisoned, where he was subjected to sophisticated torture, but no deprivation and physical buriality broke georgia. Then the emperor decided that the prisoner was a resort to magic, and ordered his head to cut off him. So died the intercessor of all Christians.

The relics of George the Victorian left in the city of Lidda (now Lod), which is located in Israel, the head was kept in the Roman temple, which was dedicated to him.

On the icons of George sits riding on a white horse and strikes the snake with a spear. This image is based on the legend, which is not far from the place of residence of the Georgy family, there was a lake in which the snakes died. Residents regularly survived a snake for the fellow man. And once the lot fell on the daughter of the emperor of those places, she was tied to the tree and began to expect the appearance of monsters. When the snakes opened his mouth to absorb the unfortunate, Georgy appeared on the shore and killed the snake, thereby saved the girl.

Historic continuity

The regional coat of arms laid the beginning to create coat of arms for each of the cities of the Moscow region.

So, in 1989, namely, on September 21, by decision of the Dzerzhinsky Council of deputies, the coat of arms of Dzerzhinsk was created and approved.

Of course, George Victorious is not included in the symbolism of each coat of arms, because then they would not be unique. But it was the emblem of the Moscow Region that personifies all the power and greatness of the cities of the region, which are always able to rally in the face of danger and defeat any enemy.

We are all used to the Moscow coat, to the image of George Victorious on a horse hitting the snake. However, we do not think about his story, about where and when he got into Russia. It is worth saying that Saint George is the general Christian holy, revered and in many other countries, for example, by the patron of England. And foreigners are sometimes very surprised wherever he is here - in Moscow, on the coat of arms of the city and even the country.

Officially, the emblem of the city of Moscow has existed from December 20, 1781. On this day, he was "Highestly approved" together with the coat of arms of other cities in the Moscow province.

In the full meeting of the laws of the Russian Empire, our metropolitan coat of arms described as follows: "Holy George on a horse against that, as in the middle of the state coat of arms, in a red field, amazing Chernago Smya." It was also noted that the coat of arms "old". This meant that the emblem was known earlier.

Indeed, the rider affecting the dragon's spear was used for several centuries as an integral part of the consistent Russian coat of arms. That is, as such, the coat of arms in antiquity did not exist, but there were prints and coins, with such images. The portrait of the prince in the seals and coins, as well as the image of the saint, whom the prince considered his patron, came to Russia from Byzantium at the end of the twentieth century .

At the beginning of the XI century on the coins and seals of Prince Yaroslav the Wise, who accepted the name Yuri (Georgy), appears the image of St. George. The founder of Moscow Yuri Dolgoruky continued this tradition. On his press, too, the holy standing in full growth and removes the sword from the sheath. The image of St. George was on the seals and brother of Yuri Dolgoruky Mstislav, the Warrior-Smeekeset attended the numerous seals of Alexander Nevsky, he meets on the coins of Ivan II Red and Son Dmitry Don Vasily. And on the coins of Vasily II of the dark emblem of St. George acquires the view close to what was later established on the Moscow coat of arms. The patron saint of Moscow St. George is considered since Dmitry Donsky.

Georgy Victorious and Snake

The killing of the Snake (Dragon) is one of the most famous posthumous wonders of St. George. According to the legend, the snake devastated the land of one pagan king in Beirut. As the legend says when the tsar's daughter fell to the confusion, Georgy appeared on horseback and pierced the snake with a spear, having saved the princess from death. The phenomenon of saint contributed to the appeal of local residents in Christianity. This legend was often interpreted allegorically: Tsarevna - Church, snake - paganism. It is also considered as a victory over the devil - "Ancient Zmeim".
There is an option for describing this miracle relating to the life of George. In Him, the saint conquers a snake prayer and a sacrificing girl leads him to the city, where the inhabitants, seeing this miracle, take Christianity, and Georgy kills the snake sword.

Holy George on the icon of the second half of the XVI century, from Novgorod.

West of St. George in other countries

This saint has become extremely popular since early Christianity. He has undergone flour in Nikomidia, and soon he began to read him in Falley, Palestine, then all east. In Rome, in the VII century there were already two churches in honor of him, and he was honored with the V century in Gaul.

Holy George on the Georgian icon.

George is considered the patron of warriors, farmers and shepherds, and in some places - travelers. In Serbia, Bulgaria and Macedonia, believers addressed him with prayers for rain. In Georgia, George addressed requests for protection from evil, about giving good luck on the hunt, about the crop and the rating of livestock, about healing from the ailments, about Chadorody. In Western Europe, it is believed that the prayers of St. George (George, Jorge) helps to get rid of poisonous snakes and infectious diseases. Saint George is known for the Islamic peoples of Africa and the Middle East under the names of Jirjis and Al-Hdra. Georgy is also a patron of Portugal, Genoa, Venice (together with AP. Mark) and Barcelona. Well, of course, England. Back in the X century in England, churches dedicated to St. Georgia, and in the XIV century he was officially recognized as the Heavenly patron of England.

Virtually the entire XV century The Great Moskovsky Principality was in the expectations of the end of the world, which was supposed to come, according to legends, at 7,000 from the creation of the world (1492). At this time, the ambitious popularity of the Byzantine Apocrif, which was attributed to the Greek sacred Methodius Methodius Patarovsky. "Revelation" contained the presentation of world history, ranging from the time of Adam and ending with the seventh millennium from the creation of the world - the coming of the Antichrist and a terrible court.

The narrative is based on the confrontation of the Israelis with Izmailmen, as well as the story of "unclean" nations, which Alexander Macedonian concluded in impregnable mountains. Ishmaaltian tribes, defeated by the Israeli leader Gidoneon and fled to the Etrica Desert (this plot goes back to the Bible), in the seventh millennium they will come from the Etrician desert and will work numerous countries. After their invasion in the world, lawlessness reigns, a complete drop of morals will come. But over time, the righteous Greek king will overcome rapist. The flourishing of Christianity and universal prosperity will come. And then the "unclean" peoples will come out with Alexander "unclean" and conquer almost the whole world. Then God will send his archrest, who will destroy all the invaders. After a while, Antichrist will be born. After the kingdom of Antichrist will follow the second coming of Christ and a terrible court.

Interestingly, the Slavic translation of the "Revelation", common in medieval Russia, was significantly reworked and had other popular apocryphal: "The Prophecy of Andrei Yurody", "Talk of Tsar Mikhail", etc. The then commentators began to talk about the bogress of Russian land, as well as the special role of the Grand Duke, as the last Orthodox sovereign. Considering that Constantinople fell in 1453, under the onslaught of the Turks, with whom the Izmaaltians associated from the prophecy, John III really appeared in the form of the last sovereign of the Orthodox world. In "Revelation", the disconnection was described as follows:

"Then an offset entalls on them (IzmailTants) Tsar Yelinski siren Greek with a fierce, Great. Wording Bo Ce is a man from wine, daring him, the Eagle to imagine the challenge of Humanty is also the dead of the destination and Nichimge. That taste will be treated to them from the Sea of \u200b\u200bEfiopskago and will erect the weapon on them in Etryva of the Fatherland and will react their wives and children<...> And there will be an IHO Tsar Grechackago on them Sedm. Sedmitzu Pazh Yezhu Be Igog them in Greece.<...> And there will be the rage of the king of Grecharkago on the Lord of our Jesus Christ and Umitce Earth and there will be silence on the land, Jakova is not to be neither Imat of Friend, the last one is<година>. And at the end of the century there will be fun on the earth and the funny man with the world. "

Moscow commentators began to interpret the "king of Greek" as the Orthodox sovereign, and the "Sea of \u200b\u200bEfiopic" as the Black Sea, which was washed by the coast of Constantinople. After the wedding of John III on the Byzantine Princess of Sophie Paleologist, the connection of the Grand Duke Moskovsky with the "Greek King-Winner" from "Revelation" even more strengthened. True, in Apokrific it was said that the king was supposed to wear the name of Mikhail, but, apparently, it was not confused by commentators.

Based on the foundation of the Decisions of John III in Muscovy, Andrei Yurganov gave an interesting interpretation of the rider symbol on the press:

"The figure of the king-winner in the symbol of the Russian state marked the Russian king, who was destined to give the power to God in his second coming. Essentially, this is a symbolic-heraldic embodiment of the idea of \u200b\u200bthe Third Rome, the Lord of the Kingdom. Of particular importance is the fact that the horse in this composition is the Orthodox faith itself, which the king and the sovereign must be kept clean. The defeat of the snake Skipmetr-spear is confidence in the victory of good, the celebration of Christ in the last fight with evil. In this regard, a certain difference is found in the tonality: if the confrontation is either squatting a busting horse, or a rider falling, then in the symbol of the Russian state we see a demonstration of confidence. "

It must be admitted that faith at the end of times was in Russian land so strong that many in 1491 did not heat the fields, which led to hunger. But the light-consumption did not come, but it did not affect the idea of \u200b\u200bthe elect, John III.

Interestingly, Zmeekes appears on the press of the Moscow sovereign five years after the alleged end of the world. How to explain it? A number of researchers argue that the Moscow Elite was aware of the "Western forecast" of the end of the world. From the second half of the 15th century, the most prominent European astrologers gave their date of Lights - 1524 (7032 from the creation of the world). Therefore, John III probably adhered to this particular date.