The New Testament provides relatively limited information about the life of the Most Holy Virgin. Consequently, much of the information regarding Her birth and parentage comes from apocryphal sources. Accounts of the Virgin Mary’s birth and childhood are primarily found in the Protoevangelium of James (2nd century) and the Gospel of Pseudo-Matthew. According to these texts, which contain notable variations, Mary was born into the family of the righteous Joachim and Anna, who lived in Jerusalem and had remained childless for many years.

As one account describes, Joachim went to offer a sacrifice to God during a festival, but the high priest rejected his offering, deeming him unworthy because he had not produced offspring for Israel. Deeply distressed, Joachim withdrew to the wilderness (as described in the Protoevangelium) or to the mountains where his flocks grazed (as recounted in Pseudo-Matthew), and spent five months in fervent prayer. Meanwhile, Anna remained at home, praying in solitude. Observing a bird’s nest in a laurel tree, she lamented to God, questioning why she could not be fruitful like the birds, fish, and other creatures.

At this moment, an angel appeared to Anna, proclaiming, “Anna, God has heard your prayer. You shall conceive and bear a child, and your offspring will be renowned throughout the world.” Overjoyed, Anna vowed to dedicate her child to the service of the Lord. The angel then appeared to Joachim, assuring him that his wife would conceive. In response, Joachim offered a bountiful sacrifice to God. According to the Protoevangelium, the couple reunited at the door of their house, while Pseudo-Matthew places their meeting at the Golden Gate of Jerusalem. Anna conceived and, in the ninth month, gave birth to a daughter. Upon learning that she had given birth to a girl, Anna declared, “My soul rejoices on this day,” and named the child Mary.

Iconography

The iconography of the Nativity of the Theotokos incorporates elements from both apocryphal narratives and antiquity. In early depictions (up to the 13th century), the scene typically includes only women, reflecting the traditional division of domestic space into male and female quarters. Men were not permitted in the women’s quarters during certain periods, such as childbirth. As a result, Saint Anna is surrounded by midwives and women bringing food and gifts for the mother.

By the 15th and 16th centuries, depictions often include a servant assisting Anna, echoing classical representations of childbirth. In compositions where Joachim appears, he is typically shown in the background—peering through a window, looking into a doorway, or standing at a distance from Anna’s bed. From the 17th century onward, Joachim is frequently portrayed seated at a table with a book.

Traditional elements in depictions of the Nativity of the Theotokos include a table with gifts, the bathing of the newborn Mary (usually in the foreground), and, occasionally, a cradle. Among the festal icons, this scene is notable for its abundance of domestic details, vividly illustrating both the process of childbirth and the interiors of the period in which the icon was created, particularly from the latter half of the 17th century onwards.

M. Skop