The emergence of images of St. George in Russian Heraldry. George Victorious: Saint from the coat of arms and coins
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The custom put the prince's portrait on the seals and coins, as well as the image of the saint that the prince considered his patron, was perceived in Russia from Byzantium at the end of the 10th century. On the Zlatnikov (Golden Coins) of the Kiev prince Vladimir Svyatoslavovich, cross Russia, and on the front side of the coin - the portrait of the prince and the inscription: "Vladimir on the table and here it is His Glasto, and on the back image of Jesus Christ. At the beginning of the 11th century on the coins and seals of the son of Vladimir Svyatoslavovich Yaroslav Wise, who took the name Yuri (Georgy), for the first time, the image of St. George appears for the first time. Yaroslav Wise a lot contributed to the dissemination and approval of the cult of Saint George in Russia.
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 same image is on numerous seals by Alexander Nevsky.
In the Moscow principality, the image of the walking Smeaker is first found on the coin of Prince Ivan II Red (beautiful). On the seal of the son of Dmitry Donskoy Vasily depicted a rider with a spear, directed downwards, where there should be a snake. Later on the coins of the emblem acquires the view close to the one that was established on the Moscow coat of arms. Finally, the rider-Smeaker on the coat of arms of the Moscow principality was established under Ivan III and coincided with the completion of the unification of the main Russian lands around Moscow. In 1497, a double-headed eagle was placed on the state press for the first time, but the main symbol was still a rider, striking the dragon spear. However, when Ivan Grozny in 1547, an eagle occupies the main place, and the rider, as the coat of arms of the Moscow Principality, goes to the eagle's chest.
To Peter I, the rider on the coat of arms was called Saint George only foreigners. In Russia, everyone believed that this is a prince or king, sometimes the rider even acquired general features with the king (for example, with King Alexei Mikhailovich). Peter first called the rider at Kon's Holy George, which he himself recorded in surviving until now the note.
In 1728, the Senate approved the state coat of arms, part of its description is dedicated to the Moscow herb: "... In the middle of that Eagle George on a horse White, winning Zmia, Epancha and Spear Yellow, the crown is yellow, the serpent black, the field is white, and in the middle red. " From that moment before the 20th century, the rider at the Moscow coat of arms is officially referred to as Saint George. It should be noted that throughout the course of all this time, the coat of arms was repeatedly modified, but insignificantly - it was always an image of a double-headed eagle, and on it the image of St. George the Victorious. After the revolution of 1917, the coat of arms of Moscow was abolished.
However, the order of the mayor of Moscow from 23. 11. 93 of the capital was returned to its ancient coat of arms. 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.
How did the image of the rider of George come from? Christian legend has many options. Here is one of them, which historians consider the earliest and more authentic. In 303, the Roman Emperor Diocletian begins to persecute Christians. It is the young Military Tribune of George 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 Niccoming Georgy declares himself a Christian. The emperor tries to persuade him to abandon his faith, but unsuccessfully. Then, George is placed in a dungeon and are subjected to numerous fierce tortures - throw in ditch with a negared lime, beating with oxide cores, iron boots stuffed, stuffed with spikes, etched poison, 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.
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.
Coat of arms of the capital of Russia
In 1993, the Government of Moscow approved the coat of arms of the city of Moscow In the form of a dark red shield with the image of St. George the Victorious in silver armor, striking the golden spear of a black sony. What does the color gamma coat mean? The red color means that we are honored by the memory of the warriors remaining on the battlefield. Black Dragon - Evil Forces. Silver and gold color of ammunition and weapons George - success, superiority over the enemy.
From the history of the origin of the coat of arms of Moscow
The story refutes the view that the image of St. George has always been on the coat of arms of Moscow. Consider the facts of the origin of the coat of arms. After the legendary Kulikovsky battle, a secular rider, striking, began to appear on the coat of arms of the great princes of Moscow dragon spear. In the 16-17 century and at an earlier time, this image of our ancestors perceived as the image of the sovereign. Associations about similar images of the rider with Holy George arose from overseas ambassadors who visited our country. Russians eloquently proved that it was not. Each Russian sovereign argued the new coat of arms. Changed compositions, color gamut.
Since the 20s of the 18th century, the riders began to call Saint George. This was contributed to the king Peter first. He made St. George the patron saint of the capital, listened to the reasoning of European husbands in Heraldry. Significant change of coat of arms It happened in 1883 - the rider was turned over the other way. The knights wore a shield on her left hand, and the image of a warrior on herb began to look "in the face of the enemy." After the revolution of 1917, the coat of arms was abolished. A new emblem was approved in 1924. In the center of the composition, a star, sickle and hammer were depicted - symbols of the working and peasant fraternity.
Only on November 23, 1993, the ancient image of the emble was returned to Moscow. Who was this warrior, George Victoronecshown on the coat of arms of Moscow? George took place from a noble Greek family, consisted of military service from the emperor, he himself was a Christian. When the Emperor Dacletian announced the persecution of Christians, Georgy got up to their protection. For this, it was exposed to terrible tests. George prayed to the Lord so that he strengthened him, and resistantly endured all the trials. Then the priests and the crowd of the people demanded the execution of George. On May 6, 303, he cut off his head. Since then, every year on May 6 marks the day of St. Great Martyr George. From Prince Yuri Dolgoruky began the history of Moscow. Yuri - translated from Greek means George. Maybe it's not by chance such a coincidence?
Numerous miracles associated with the image of St. George, the love and reverence of the Russian people have discouraged him.
It would seem that the undisputed truth: St. George of the Victorious Healthcare considered the patron saint of the Russian capital, and his image was captured on the Moscow coat of arms, which became later part of the emblem of state. But why is the Holy Showless Nimba? And whether a lot of symbolic changes have undergone on the coat of arms, who has undergone a lot of symbolic changes, is depicted by Holy George? This still does not subscribe to the discussion.
Who was sublined Moscow
The fateful for Moscow event occurred at the end of the twentieth century, when the Kiev Prince Vladimir Monomakh was performed by his newborn son Yuri - so the Holy George Victory became the heavenly patron of the founder of Moscow Prince Yuri Dolgoruky. On his press was depicted by the Holy Georgy Goat and removing the sword - even without serpent. The legend says that one day on the way from Kiev to Vladimir Yuriy Dolgoruky stopped visiting the boyar bunch; Having threw out for a disrespectful admission, he ordered him, but, having loved his beautiful possessions, commanded to put the city of Moscow there. And as if gave her heavenly patron to her coat of arms - a rider who trampled Zmia's spear.
This, of course, legend, but from it, all the riddles begin. It is indisputable that on the Moscow coat of arms created in the XVIII century, depicted Georgy Victorious. But when he appeared in the state symbolism, the historians did not come to the general opinion. It is believed that the emblem of St. George as a Moscow Grand-Paint Sign for the first time appeared with the senior brother Ivan Kalita Prince Yuri Danilovich - as his heavenly cartridge. The image of the walking Smeaker (Warrior, sworn by the sword on Zmiah) in the Moscow principality occurs on the coin of the Grand Duke Ivan II Red, the son of Ivan Kalita. The first image of the horse rider with a spear appeared on the seal of Dmitry Donskoy. In print, his son Vasily I is also depicted a rider with a spear directed by the edge down, and since then this symbol has established itself as the Moscow emblem, becoming hereditary. On the coins of Vasily II, the grandson of Dmitry Donskoy, a distinct image of the rider appears, affecting the singer in a revealed mouth, reminding the iconography of the Miracle of St. George about Zmei. Historian V.B Muravyev, who investigated the dramatic history of the Moscow coat of a recent book "The legends of the ancient Moscow," believes that it is definitely recognized by St. George, and that since that time - the mid-XV century - the image of St. George the Victorious becomes a steady symbol of the Moscow Prince and Moscow Principality . And with Ivan III, the image of the rider acquires its final, classic look.
However, since before the beginning of the XVIII century, this rider was called "the ride", the researchers had two polar points of view. The "Orthodox" version states that this is St. George as a patron saint of Moscow and Moscow princes. Supporters of the "secular" version consider the "ride" of a purely Russian symbol of Prince-warrior, the sovereign, which only during the time of Peter the Great became associated with Georgy Victorious. These disagreements arose, firstly, because of the Russian tradition, to portray in seals and coins as the saints of the patrons of the princes and their themselves, because often without Himba and in the crown, which gave a reason to see the image of the rulers in the "ride". Lack of Nimba is the main fact that allows you to consider the "ride" with a secular person. Secondly, judging by the preserved historical testimony, the Russians themselves often called this rider by Prince or King, while St. George in the "ride" on the Moscow emblem founded mainly foreigners, thanks to the similarity of the rider with the iconographic image of St. George Victory, and in Europe he It was also very popular and revered by the patron of chivalry. There are conciliatory versions that this is simultaneously the image of St. George, and the Moscow Prince, likened by the Holy Warrior. Or that initially it was the image of St. George, then from the time Ivan the Terrible, married to the kingdom, was the way the sovereign until the Petrovsky era. Versions set. But today "Georgievtsy" strengthen their positions, leading arguments to protect the fact that the Moscow rider is the image of St. George Victorious.
His reverence in Russia has always intensified in grave, but the fateful times for the country of times. When Dmitry Donskoy collected the strength of the Russian lands to repel the enemy, Russia languished under an alien IGA, and the image of a saint victorious was especially close to the Russian people as a Christian patron of the military, warriors for the Fatherland. The Thanksgiving Georgievsky church in Kolomensky, which was founded by Dmitry Donskoy, returning from the Kulikov Battle, where St. George was seen on the battlefield fought on the side of the Russians. (There was a legend, as if St. George killed the serpent in the collane ravine.) A miracle George about Zmia was a way of victory of Christianity over the Inovers. And probably since the time of Dmitry Don Saint George is honored by the patron of Moscow.
The Grand Duke Ivan III began a new era in the history of Russia, when Moscow, creating Russian lands around himself in a single cohesive state, became the succession of the second Rome after the fall of Constantinople. Perhaps this was due to the strengthening of state reverence in Moscow of St. George Victorious, who was the patron of Byzantine emperors. In 1464, the Kremlin Franov tower appeared a white relief icon of St. George. The image was watered above the main goal of the city from the outside, and in two years, from the inside, the image of another patron of Moscow, St. Dimitria Solunsky, delivered the Holy Protection of the Kremlin from enemies. When the Italian masters built the Spasskaya Tower on the place of Frolovskaya, the image of the Savior was later placed on her gate, and the sculpture of St. George was transferred to the St. George Church near the Spasskaya Tower, and then to the Ascension Monastery. (In the 18th century, St. George again reserved the protection of the city, placing his image over the Resurrection Gate of China-Cities, leading to the Red Square. It was to this icon in 1918 "said Marina Tsvetaeva in his famous poem:" The guard of the fatal Moscow, and go from the gate! ".) The image of St. George was on the Grand-Point Steps of Ivan III, with whom he went to the great standing in Ugric, and the victory was attributed to the patronage of St. George.
During the formation of the national state, the Personal emblem of the Moscow Prince becomes the emblem of the Power. And under Ivan III, the prototype of the Moscow coat of arms finally appeared. The famous state seal of 1497, which N.M. Karamzin considered the source of the symbolism of the Russian state coat of arms, had an image of an equestrian rider on the front side, hitting the sophia, and a double-headed eagle appeared on her reverse side. The rider easily recognizes the iconographic image of Miracle of St. George about Zmia. According to O.V. Yahont, the rider on this press accurately reproduces the image of the sculptural icon of St. George from the Frolovsky Tower. There is another version that the rider's image was borrowed from the gravestone of Feoganost Metropolitan in the Assumption Cathedral, where "Miracle George about Zmia" was predetermined. Researchers, those seeing St. George in this rider, believe that his image on state press and in Moscow symbolism of Ivan III was the sign of the continuity of Moscow princes Vladimir and Kiev princes. In addition, the role of the Moscow Prince as the Orthodoxy Orthodoxy was symbolically emphasized.
However, there is no Nimbe from this rider.
The authors of the book "Symbols, Shrines and Awards of the Russian Power" give a very interesting explanation. In their opinion, this image of the rider does not correspond to the ancient Orthodox canons and in some other elements, for example, he rolls in the neck, and not in a sip, but this image of George the victorious "most of all resembles his embodiment in the works of Western European art of the Renaissance, before Total Italian. " In other words, the Italian masters who arrived at the call of Ivan III to build the cathedrals and fortresses of the Third Rome, could perform the state seal, where Saint George was depicted in the more familiar traditions, as was customary in Europe - without Himba.
When Ivan, Grozny, the Smeaker's rider is approved on the breast of a double-headed eagle as a symbol of the cohesion of Russian principalities around Moscow. A crown appears on the head of the rider, obviously, as a sign of adoption by Ivan the Terrible Tsarist title. Supports of the "secular" version, who consider the rider of the king as a defender of Russia, support its evidence. The ambassadors of Ivan the Terrible stated that the seal shows the "sovereign on horseback". When, in the middle of the XVII century, Duke Tuscan asked the Russian ambassador, whether Georgy's rider was depicted in the rider, he answered: "Our Great Sovereign on Argamak" (Porn Horse). In the inventory of the Armory Chamber about the coat of arms of the banner of 1666-1667, it is said that on the chest of a double-headed eagle "King on the horse rods a copy of Zmia." The Council of the Embassy Order of Grigory Kotoshin argued that in the press of the Moscow principality carved: "King defeated Zmia's king." (Meets and quite a simple explanation: "The man on the horse rolling Zmia"). If the rider is a sovereign, then what is the serpent? About the symbol of Zmia disagreement No: This is a biblical image of the evil and the personification of the enemies of the Russian Earth.
Supporters of the Georgievskaya version give their interpretations to the listed facts. Firstly, the most lack of Nimba in the image of George Victorious (and other retreats from the canons) on the press of Ivan III and with his successors made a rider in the view of the Russians "king" or "man on horseback", that is, a secular symbol. Hence the uncertain naming of "rides". VB Muravyov proposed a more complex explanation: rider on the Moscow coat called Russian officials to the "sovereign". Similar identification of the image on the state sign (coin, printing, emblem) with the sovereign ourselves (or his heavenly patron, which also symbolized the sovereign) "It was traditionally traditional for Russia, and the Russian bureaucracy did not decide to abandon this tradition." Thus, this is the official interpretation of public individuals, which came from the ancient rule to coagulate on state signs, the image of the ruler or his heavenly patron. Foreigners, not related to the Russian bureaucracy, were openly called the rider at the Breast of Eagle Saint George, including Samuel Collins, Personal Tsar Alexei Mikhailovich. But, according to G.V. Vilinbachova and TB Vilinbachova, Europeans were easily recognized in the rider of St. George because he was depicted without Himba, as was customary in Europe.
Supporters of the "secular" version also point out on the fact that in the state coat of arms placed on the title page of the Bible, published in Moscow in 1663, the rider-Smeaker on the breast of the two-headed eagle is granted portrait similarity with the king Alexey Mikhailovich. However, the largest researchers of Orthodox medieval Moscow M.P. Kudryavtsev and G.Ya. Moksev argue that the image of the king on the horse that kills the Sniem, here is given here instead Traditional coat of arms of Moscow - George Victorious. And point to the inscriptions over the coat of arms from the book of the Prophet Isaiah: "Az put the king with the true and WSI path of his rule"; "This will create a hail of mine" (Is. 45: 13).
Alexey Mikhailovich considered himself a defender of the Universal Orthodoxy. The Moscow kingdom became the main patron saint of the Oriental Patriarchates, storming under the Ottoman IGOM. The idea of \u200b\u200bthe liberation of Constantinople and the creation of the Orthodox Empire on the territory of the former Byzantium and the Balkans under the rule of the Moscow king. Moscow, the same arranged in the image of Heavenly Jerusalem - Grada of God, called the new Jerusalem on Earth, according to the prophecies of the book of Isaiah about the election of the new people and the city, to which the glory of the people of God: "Leave my name to your saturation of my favorites, you beat you Lord; I work the name is new. "(Is. 65: 15). The image of Alexei Mikhailovich by the warrior who kills Zmia, here symbolizes the idea of \u200b\u200bRussia as the last world Orthodoxy Ottop, and such a variation could well take place on the book.
Scientists did not come to the unified conclusion about the identification of the Moscow rider, but it was he who became the prototype of the coat of arms of Moscow. The word "coat of arms", literally meaning "inheritance," began to enter Russian use of Alexey Mikhailovic. In 1672, "Titular" appeared, where 33 coat of arms were collected by the areas and cities included in the full royal title. Even earlier, in 1669, the king ordered the masters to portray in painting on the walls of the Kolomna Palace 14 seals "in the coat of arms", that is, put the government emblems in the shields, by analogy with European coat of arms. On them and drew attention to the young Peter I.
Holy Highria on horse
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In 1722, the emperor established Geroldia, which was supposed to investigate urban coat of arms among other things, these coat of arms were supposed to be placed on the banners of troops located in a particular city. On the recommendation of Yakova Bruce, on the recommendation of Yakov, Bruce was determined by the Piedmont Graph Francis Santi, who knew the European heraldic rules well - on them and they were going to create Russian coat of arms and correct traditional Russian emblems. However, Santi Mudro regarded that success will come only if he does not copy European heraldry for Russia, but will create Russian on Russian traditions. In addition, thoroughly examining the "Titular", Russian press and portraits of the sovereign, he saw that the coat of arms in Russia actually exist, in something answering the provisions of Western European heraldry, and it caused him a respectful attitude towards ancient Russian and Moscow emblems. That is why he retained the right to have his laws. So, Saint George on the Moscow coat was depicted to the viewer with the right side (as on most icons "Miracle of St. George about Zmia"), that is, in the left heraldic side. Whereas according to the rules of Heraldry, it was necessary to do on the contrary and deploy the rider to the right heraldic side, left side to the viewer. In Western Europe, this rule arose for natural reasons: living beings, such as the rider or lion, always depicted with the left side of the viewer, so that in battle or in the tournament these figures on the knight's shield, which he kept in his left hand did not seem running away from the enemy.
The sketch of the Moscow coat of arms looked like this: in the Red Field of Saint George with the Golden Crown, in the Greek half-lying, closing the chest and back, rolling with a spear, crowned with a cross, in the mouth of a black sony. And here he is depicted without Himba, but his holiness pointed the cross at the top of the spears. In the further history of the Moscow coat of arms, it was increasingly closer to the requirements of European heraldry.
After the death of Peter the Great Santi, they were falsely accused of conspiracy against Peter II, and he stayed in the Siberian reference for 15 years. His project, although he did not become the official coat of arms of Moscow, was approved by the Senate in 1730 as the coat of arms for the banner of the Moscow regiments. At the same time, the state coat of arms was approved with the Moscow coat of arms on the Breast of the Eagle: "Georgy on a horse in white, winning Zmia, Epancha (cloak. - E.L.) And the spear is yellow, the crown is yellow, sniped black. " So, the holy raincoat on the coat of arms is not red, as on the icon, is a symbol of the spilled blood of the Great Martyr, and the golden. Heraldic canons are increasingly approved.
The new era of the Moscow coat of arms came at Catherine Great. In the Winter Yuriev Day on November 26, 1769, she established the Order of the Holy Great Martyr and Victorious George in Russia. Since then on November 26, an annual reception in honor of the Order of the Ordinant was arranged in the Winter Palace. For solemn lunches, the Empress ordered a porcelain geogium service: all his items carried the images of the Order of the Ordinant signs and the St. George ribbon. And the throne hall in the winter palace was the St. George Hall, created by Jacomo Kurengy on the orders of the Empress.
In Catherine II, Moscow returned to the creation of his official coat of arms after the reform of local government, when each Russian city was obliged to have its own, the highest approved coat of arms, by analogy with the free cities of Western Europe. Comrade Geroldmeister Lieutenant Colonel I.I. Von Enden unfortunately corrected the already extended Moscow coat of arms, namely: the rider was overlooked from the ancient half-go to the full shell of the medieval knight. This tradition was adopted in Europe, since Saint George was worshiped by the patron saint of the knighthood, but for Orthodox Russia, such a interpretation of St. George the Victorious was alien. In addition, the spear on the coat lost the cross. However, the Russian tradition of the image in the left heraldic side was saved. Colors are preserved: red field, white horse and black sniped. Unknown color of the raincoat, but it is believed that he was gold, as described in the Statute of the Order of St. George. On December 20, 1781, the Empress approved this emblem of Moscow as official.
Only in the middle of the XIX century, it was created according to the rules of European heraldry. This change is associated with the wish of Nicholas I and with the activities of the German Barona B.V. Ken, who manages the stamp department of the Geroldia Department, who was engaged in the creation of a large state coat of arms. "According to Heraldry's requirements," he turned the rider figure to the right heraldic side - left side to the viewer. Another Lhadmitriy I tried to "deploy the Moscow rider" in Europe, and the encroachment to the Moscow coat of arms seemed to be a "lot of" foreigners. To hit the Sniah in the left of the horse, the rider had to quit the ultimate and take a spear with both hands. However, he was returned to the crowned cross. The rider was still in solid knightly lats, but under Alexander III in 1883 he was returned to the half-layer. The mantle of St. George instead of Golden became "azureva" - blue. (O.A. Revo allegedly connects this with the possible desire of Geroldia to bring the color of the Moscow coat in line with the colors of the national flag of Russia: white horse, blue raincoat, red shield). Instead of black Zmia, a gold dragon appeared with green wings. In the old days, Zmia and Dragon did not share - it was the same creature, the image of a biblical enemy. Historian G.I. Korolev, who wrote a brilliant study "Zmium or Dragon", one of the possible reasons for the reworking of Zmia in the Dragon in the XIX century considers the same desire to bring Russian heraldry to consent to the Western European heraldic rules.
Domestic heraldists were very upset by these changes, because it was the Moscow coat of arms that the firm and early wound, established in Russia, should be protected from arbitrary innovations. The applied formally Western heraldic rules without taking into account the characteristics of the national coat of arms seemed to be an alien beginning, disregard for national traditions.
The icon-painted image of St. George Victorious, who was perceived as the holy symbol of ancient Moscow, remained beloved in the people. Writer Ivan Shmelev leads the conversation of two Moscow apprentices heard: "Saint Highria will fit the shield and copy to our Moscow, because in Moscow and writing ... What is the heart of our eagle? Moscow written on the coat of arbum: Holy Holy Him, our, became Moscow. From Moscow went to the whole of Russia. "
Victorious
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To the image of Saint George Victorious as a warrior, crushing the enemy, turned during the Great Patriotic War. And the cavalryman on the poster hitting the speck of a swastika with snake heads, and caricatures of Kukryniks, where the Soviet warrior knees the bayonet of the fascist gadine or in the skull of Hitler, inspired by the motives of the Moscow coat. It is significant that the battle for Moscow began on the eve of the winter holiday of St. George, and the capture of Berlin took place on the eve of the Spring. On May 6, 1945, it was necessary for Easter that the believers were perceived as a sign of ambulance victory, and a day later the capitulation of fascist Germany was signed. The medal "For the victory over Germany" was worn on St. George Ribe.
On November 23, 1993, the Order of the Mayor of Moscow "Mainstreaming Herb of Moscow" was returned by its historical coat of arms according to the first officially approved coat of arms of Moscow 1781: on the dark red shield of Georgy Victorious, in silver armor and Lazorus mantle, on a silver horse, amazes gold Spear of black serpent. And although it is a pity that the appearance of a medieval knight has been preserved on our coat of arms, far from the Orthodox image of St. George, but now he is at least deployed to the traditional left heraldic side to Russia. And most importantly: Saint George Victorious Returned back to the Moscow coat of arms.
When writing an article partially used materials
Date of adoption: 20.12.1781, 16.05.1883, 23.11.1993, 01.02.1995, 11.06.2003
The coat of arms of the city of Moscow is an image on a dark red heraldic shield with an altitude of 8: 9, deployed to the right of the audience Rider - St. George Victorious in silver armor and blue mantle (raincoat), on a silver horse hitting the golden spear of black sneeze.
The author of the sketch of the coat of arms of Moscow is the artist K. K. Ivanov. In general, the compositional decision of the coat of arms of 1780 was preserved, but the Holy George acquired the traditional armor and a pointed helmet for Russian warriors. Compared to the emblem of 1781, the colors of the armor and the rider's mantle were also clarified, as well as spears. The color of the dragon, unlike the emblem of 1883, was left black (as in the emblem of 1780).
Approved On November 23, 1993, by order of the Mayor of Moscow No. 674-RM "On the restoration of the historical coat of arms of the city of Moscow"; Reigned by the law of the city of Moscow No. 4-12 "On the coat of arms and the flag of the city of Moscow" (approved on February 1, 1995 by Resolution No. 12 of the Moscow City Duma) and the law of the city of Moscow No. 39 "On the coat of arms of the city of Moscow" dated June 11, 2003.
Sketch of the coat of arms of Moscow 1991, artist K. K. Ivanov
In fact, the historical coat of arms was aggravated in 1991, when the artist K. K. Ivanov proposed his sketch (where the rider was outwardly resembled for the Greek), but the coat of arms was not yet approved, although it was used unofficially. Officially, the coat of arms was restored only in 1993
Heraldic image and rider description - as St. George the Victorious - do not comply with the norms of Orthodox iconography, in which the saints are customary to depict with the Limb.
In addition, being turned into the right-handed side, the image of the rider at the modern official emblem of Moscow contradicts the rule of Western European heraldry, according to which living beings on the coat of arms should be turned only into the left for the audience (the right heraldic) side. This rule was established in order for the figure shown on the knightly shield, which traditionally held at the left side, did not seem escaped from the enemy. In Moscow's emblem, 1883, the rider was turned to the left for the viewer (heraldically right) side, but in 1993, with the restoration of the historic coat of arms, the rider was turned again as in the emblem of 1780.
Horseman-Smeaker as a symbol of the Moscow principality is known for at least the XVI century and was the central element of the emblem at first the Moscow kingdom, and then the Russian Empire. The image of the rider is present in the central part of the coat of arms of the Russian Federation, however, according to the official description of the coat of arms, this element is not described as Saint George and is not referred to as the coat of arms of the city of Moscow.
Draft Soviet coat of arms of the city 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 solidness 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 shields 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", depicted on the tape, is located "Dynama" - an emblem of electrification. (Description is given according to the site)
The coat of arms was compiled by architect D. Osipov.
Approved The Presidium of the Mossovet on September 22, 1924. But this coat of arms did not get widespread and was quite quickly just forgotten.
Historical coat of arms of the city of Moscow
Coat of arms 1780: The modern coat of arms of the city is based on the historic coat of arms, complained to Catherine II on December 20, 1781 (PSZ, Coll.1, T.21, No. 15304) along with other coat of arms of the city of Moscow province: " in the Cherry Field of the Holy Great Martyr and the Victorious Georgy on the White Kone, hitting a black dragon spear".
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Coat of arms 1883: In 1883, the coat of arms found external decorations in accordance with reform Kene: " In the saint shield of the Holy Great Martyr and the Graggy Victorian, in silver armament and the Lazorus Lazor (mantle) on a silver-covered fabric, with a golden fringe, a horse hitting the golden golden wings of a golden with an amyne-confine cross over the top of the spear. The shield is crowned with the imperial corona. Behind the shield two will be laid golden sickle, connected by Andreevskaya Lental". Figure George Victorious was deployed in heraldically right side. The Dragon from the Black became yellow-green, and Epancha Holy - Lazureva. Approved on March 16, 1883 (PSZ, t. XXXIII, №32037) |
Coat of arms of 1730:
The description of the Moscow coat of arms was kept in the Senate orders of March 8, 1730 "Announced Hercnevnik" for descriptions of the coat of germs banned. In the description of the Russian State Eagle in a banned gerbank of 1730, Moscow coat of arms described as follows: " George on a horse White, winning Zmia, Epancha and Spear Yellow, the crown is yellow, sniped black, white field, and in the middle of red".