The time period is pre-Revolution and in the first years of the Russian Civil War and I wanted to make sure I have some details straight concerning icon use and saints for story purposes. My research has consisted of some Eastern Orthodox websites, some Russian culture websites and I am also reading " Natasha's Dance " by Orlando Figes (and for
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there are different samples of modern and ancient small icons. (the last number in the link makes me laugh :)
http://www.google.com/search?q=%D0%BE%D0%B1%D1%80%D0%B0%D0%B7%D0%BE%D0%BA+%D0%BD%D0%B0%D1%82%D0%B5%D0%BB%D1%8C%D0%BD%D1%8B%D0%B9&hl=no&prmd=imvns&source=lnms&tbm=isch&sa=X&ei=xqvcT4bXO8ye-QbQk9X8CQ&ved=0CE8Q_AUoAQ&biw=1280&bih=666
-It is possible to wear different icons, but the small icons are not mandatory at all unlike the cross.
- Of course the saint patronage exists and I think that it is higher than in Catholic traditions because of strong pagan influence.
- yes, there are (why were??).
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An icon meant to be worn along with a cross could be smaller than your thumbnail, or it might be the size of a big locket. It might be written on wood, on ivory, or in enamel. And it would probably be worn all the time.
You probably know, but it bears repeating, that icons are always "written," not painted--Orthodox theology regards them as sacred texts, not works of art. There are also fairly strict canons regarding how Christ, the Virgin Mary, and the saints may be depicted, and at one time an iconographer could face excommunication if he deviated from them. There is a book, Theology of the Icon by Leonid Ouspensky, that may be of interest to you ( ... )
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