#Exhibit of the Month

We find ourselves in the month of April, as we prepare to celebrate Easter-a moveable religious holiday rich in festive rituals and ceremonial activities that place this event at the very heart of Christian spiritual life. The spirit of the Resurrection is beautifully complemented by ten Easter-themed postcards from the heritage of the National Museum of History of Moldova, printed a century ago. These pieces were added to the museum's postcard collection over a decade ago following a successful acquisition; as the fund for Easter-themed illustrations is modest, we are in a constant search for new additions.

These postcards are "extraordinary" in terms of their postal, typographical, and chromatic effects-the primary reason for revisiting this genre of greetings. Unlike "classic" postcards, these are smaller in size (6.5 cm x 11 cm), made of cardboard (with the exception of one piece made of photographic paper in black and white), and feature "vivid" colors. Printed in Romania and Germany, they bear the marks of having been sent and circulated through the post.

The name of the holiday originates from the verb persach, meaning "to pass," a term adopted by the Jews from the Egyptians. It entered the Romanian language through the Byzantine-Latin form Paschae, signifying the "passage through death to life, the victory of life, and liberation from the bondage of sin." Easter is a holiday of tolerance and forgiveness, representing a bridge between the present and the past. The significance of this celebration is conveyed through its symbols, which are also featured on these postcards: Hand-painted eggs, the Easter Bunny and the Lamb, traditional sweet breads (cozonac and pască), biblical scenes related to the crucifixion and resurrection of Jesus Christ.

The Easter table also features pască-a ritual food reminiscent of ancient, bloodless "reconciliation" sacrifices. Its preparation is the exclusive task of women, the givers of life, as the leavened dough is considered "alive."

The most significant component of the Easter holiday, however, is the Light. The Ceremony of the Holy Light is associated with the miracle of the light appearing on Easter Sunday at Christ's Tomb in Jerusalem. The candle, often depicted in these images, carries a powerful message; it is with the Resurrection candle that we return home after the midnight religious service. Furthermore, the Easter Bunny represents the rebirth of nature, so eagerly awaited after a harsh winter.

Unlike Christmas, when the announcement and ritual integration of the community into sacred time was the duty of caroling groups, at Easter, "one does not go from house to house." Instead, the ritual meal is organized within each family, symbolizing a direct communion with God.

Virtual Tour

#Exhibit of the Month

April 2023

“Resurrection of the Lord” icon

The Paschal icon "Resurrection of the Lord" represents one of the central holidays of Christianity, the subject signifying also one of the great Mysteries. The "Resurrection of the Lord" is the pivotal moment in the history of salvation, Christ the Redeemer raising man and the whole creation closer to God. The resurrection of Christ is the truth on which all Christian teaching is based. The worldview of the first Christians and all early Christian art is permeated by this paschal joy and belief in the triumph of life over death.

The constitution of the iconography of the "Resurrection of the Lord" celebration presented an extremely difficult task, the very event of Christ's Resurrection being misunderstood. This moment, not being described in the Holy Scripture, remained for the simple man an impenetrable mystery. The silence of the evangelists in this regard testified to the greatness of the event that defied any description, much less representation. Only through the symbol that expresses Christ's victory over death does the mind become able to transcend space and time, to leave the visible world and approach what is hidden from historical evidence. For the artistic embodiment of the mystery of the Resurrection, the Church has over time created a complex language of images, signs and attributes. Such a pictorial formula was developed that revealed the spiritual component of the Resurrection of Christ, embodied the true triumph of Christ as the lord of heaven, conqueror of death and liberator of mankind.

According to the Orthodox belief, in the three days between His death and resurrection, Christ descended into hell, to free the souls imprisoned in that place, this is why the classic icon of Orthodox origin was entitled "The Descent of Christ the Savior into Hell". In these images, Christ does not appear in a humble, vanquished attitude, but in one of the conqueror of death, the savior of those defeated by death. Western tradition has introduced into liturgical use other images, more understandable for the layman's consciousness, in which the Risen Christ can be represented above the tomb, the sarcophagus, sometimes alongside the women bearing myrrh. These images distance themselves from the stated symbolism and are included among the images that chronicle the evangelical events.

The icon from the museum's collection devoted to this subject presents a silver-plated brass ironwork using the hammering technique, the decorative elements being modeled in relief and engraved in depth. The composition is framed in a border made up of three columns: the central column being made of small pyramids viewed from above, the side ones decorated with the so-called "twisted rope" ornament. The veil almost completely covers the field of the icon, leaving only the Savior's face visible. Jesus Christ is represented triumphant over death, stepping over the closed sarcophagus. He is draped in a broad mantle fastened to the breast by a brooch, his right hand extended to his side, his left holding the banner with a cross inscribed in it. The haloed Christ is framed in a radiated rhomboidal mandorla. On one side and the other - split stones, which testify to the passages described in the Gospel - "the earth shook and the stones split" - at the moment of Christ's death (Matthew 27, 51). The cracking of the stones could also recall the opening of the waters of the Red Sea, mentioned in the Old Testament, about the people of Israel who left the slavery of Egypt, to go to the land of promise. On one side and the other of the sarcophagus - two Roman soldiers, among those guarding the tomb, blinded by the light emitted by the resurrected Christ.

Bessarabia, 1853
Wood, oil, silvered brass, gilding, 30×21 cm
Inventory 24158, purchase, Chisinau, 2003