I mentioned in an earlier posting (“Protection Images East and West”) that the earliest written prayer to Mary was found in Egypt — Rylands Papyrus #470. It is generally known by its first words in Latin translation, Sub Tuum Praesidium — “Under Your Protection.” Though it is fragmentary, the missing parts may be supplied to read:
Ὑπὸ τὴν σὴν εὐσπλαγχνίαν………..”Under your compassion
καταφεύγομεν, Θεοτόκε………………We flee for refuge, God-birther
Τὰς ἡμῶν ἱκεσίας……………………….Our petitions
μὴ παρίδῃς ἐν περιστάσει…………….Do not disregard in affliction
ἀλλ᾽ ἐκ κινδύνων λύτρωσαι ἡμᾶς….But rescue us from danger
μόνη Ἁγνή, μόνη εὐλογημένη………Only Pure, only Blessed.”
We can paraphrase it as:
“We flee under your compassion for refuge, Birthgiver of God; do not despise our prayers when troubles surround us, but deliver us from danger, only pure one, only blessed one.”
In this prayer, Mary is not approached as an intercessor or intermediary, but rather directly for her powers of deliverance.
I wrote in that earlier posting that It is not surprising we find this earliest-known prayer to Mary in Egypt. Egypt was the land of the goddess Isis — the mother of the god Horus, and one of her titles was Mut Netjer,” “Mother of [the] God,” which we may liken to Theotokos — “Birthgiver of God” in Greek. The worship of Isis spread in the Roman Empire, with processions, temples, paintings, and images such as this one, from the 2nd century c.e.:
As I have said before, as Christianity spread in the Greco-Roman world (which included Egypt at that time) under Roman imperial patronage, the worship of the old gods was first discouraged, then persecuted; and as that happened, the places and functions of the old gods were gradually taken over by Christian saints, the most prominent of which was Mary, who took on the role of the new Mother Goddess.
While the veneration of Isis was fading in the Empire, the veneration of Mary was growing. As the old saying goes, the more things change, the more they remain the same.
The use of Theotokos as a title of Mary was officially authorized at the Council of Ephesus in 431 c.e., after a controversy over whether Mary should be called “Birthgiver of Christ” or “Birthgiver of God.” The latter won out.
At the far southern edge of Egypt lay the Temple of Isis at Philae. In spite of the 392 edict of Emperor Theodosius closing all temples in Egypt, the Isis temple and the other temples at Philae remained open until they were finally officially closed only in the reign of the Byzantine Christian Emperor Justinian, in 535 – 537 c.e. That is considered the symbolic end of the old Egyptian religion.
But in life, such boundaries are rarely so distinct.
Images of Isis as Mother of Horus frequently depicted her nursing her divine child, as in this Egyptian example:
It is not a great step from that three-dimensional image to this wall painting of Mary nursing the child Jesus, found in the Coptic Monastery of Apa Jeremiah (Deir Apa Jeremiah) at Saqqara, Egypt, generally dated 6th – 7th century c.e.:
And from that, it is but another short step to icons of the type known in Greek as the Galaktotrouphousa and in Russia as Mlekopitatelnitsa. Here is a Russian example.
The smaller images of St. Nicholas and John the Forerunner at lower left and right are not a part of the type.
Let’s look at the title inscription:
It reads: МЛЕКОПИТА ТЕЛНИЦА ПРе[святая] Б[огоро]д[и]ца
Joining the two sides, we get in transliteration:
MLEKOPITATELNITSA PRESVYATAYA BOGORODITSA
“[THE] MILK-FEEDING MOST HOLY MOTHER OF GOD”
As is typical in traditional Russian iconography, conscious effort is made to remove the image from reality. That is why Mary’s breast is so oddly depicted and placed near her shoulder — an attempt to avoid any trace of sensuality:
The Russian Mlekopitatelnitsa type is said by tradition to be based on the Galaktotrophousa (“Milk-nursing”) icon once kept at the Monastery of St. Sabbas the Sanctified, not far from Jerusalem. The hagiographic tradition relates that St. Sabbas, near death, said prophetically that the icon would be given into the hands of a relative of the Serbian Royal Family who would also bear the name “Sava.” (Sabbas). St. Sabbas died in 532, during the reign of Justinian. In the 13th century, the first Archbishop of Serbia, named Sava (Sabbas) (1174-1236), visited the monastery, and was given the icon (together, supposedly, with the “Three-handed” icon of Mary). On his way back, the Archbishop came to Mount Athos, where he eventually had the Khilandar Monastery restored as a Serbian monastery, and gave to it the “Milk-nursing” icon from Palestine.
Now strangely enough, there is another and more rare icon type primarily associated with Cypriot iconography. Obviously based on the imagery discussed above, it replaces the nursing mother Mary with her (apocryphal) mother, St. Anne/Anna — and the child being fed is Mary herself. This type is known as “St. Anna Galaktotrophousa.”