#Exhibit of the Month

The grapevine plant, now widespread across the globe, traces its origins back to the Upper Cretaceous geological period, when species of Vitis Linn appeared on Earth (Mesozoic era), followed later by Vitis vinifera L., the latter already classified among cultivated agricultural plants. Most researchers link the origin of the cultivated grapevine (Vitis vinifera L.) to the wild forest species Vitis sylvestris Gmel. Thickets of Vitis sylvestris Gmel. can still sporadically be found in the groves along the Prut and Dniester floodplains.

During the Precucuteni III - Trypillia A period (ca. 4750-4600 BC), the presence of cultivated grape seeds was clearly documented on pottery from the settlement of Ruseştii Noi I, layer I, kiln A, consisting of a seed impression on a ceramic fragment, with the elongated beak characteristic of the domesticated species Vitis vinifera L. Another seed impression of Vitis vinifera L. was recorded at the settlement of Vărvăreuca VIII, identified on the wall of a painted vessel from the Cucuteni B - Trypillia CI stage (3800-3500/3300 BC).
In October, on the occasion of the National Wine Day, the National Museum of History of Moldova presents to your attention a unique relic in Southeastern Europe. The exhibit originates from the settlement Brînzeni VIII "Sâiece," belonging to the Cucuteni-Trypillia culture and dated to the Cucuteni AB2 - Trypillia B2 phase (ca. 4050-3800 BC), located in Brînzeni village, Edineț district. The site lies 2 km southwest of the locality, in a triangle formed by the confluence of the Racovăț and Drobiște streams and the local road L36 Bădragii Vechi-Brînzeni. Positioned on land 25-30 meters above the valley, it was discovered in 1966 by archaeologist Nicolaie Chetraru and investigated through excavations between 1978-1980 by Vsevolod Marchevici.
The October exhibit is a grapevine leaf impression discovered in 1980. It comes from pit no. 5, partially investigated, with a maximum depth of 155 cm. From the same archaeological complex near dwelling no. 1, several grape seeds were also recovered, as noted in the excavation report. The grapevine leaf impression appears on a coarse clay lump, fired and vitrified due to secondary burning, reddish in color, with an irregular rectangular, flattened shape. The outer surface is uneven and rough. The impression surface is smoothed, with the leaf veins clearly highlighted. Measuring 99 mm in length, 110 mm in width, and 28-31 mm in thickness, the exhibit presents in full splendor an authentic grapevine leaf impression. Some researchers attribute it to the domesticated grapevine Vitis vinifera L., while others, more skeptical, consider it a wild species. Nevertheless, being discovered in a well-documented archaeological context, together with grape seeds near a dwelling, it provides evidence that grapevine was part of Cucuteni community life 6,000 years ago. These findings allow us to affirm that the process of domestication and the creation of table grapes was already underway. The diversity of Cucuteni ceramic forms, as well as the painting on some vessels, undoubtedly suggests their use as containers for various liquids. Accordingly, the emergence of wine among Cucuteni communities can be taken into consideration.

Virtual Tour

August 2021

Icon of the Dormition of the Blessed Virgin

Russia, 1885, engraver V. Savinkov, tempera on wood

The Dormition of the Most Holy Theotokos is considered a Great Christian Feast, when the Mother of God, upon her earthly demise, entered into heavenly glory. This feast, constituted with the evolution of the cult of the Virgin, is one of the earliest. The feast originated in Jerusalem, probably in the 4th century, and spread to the West in the 5th-6th centuries. The establishment of this feast strengthened the veneration of the Mother of God, as well as her Dormition, condemning some of the excesses of the cult of the Virgin, especially those associated with the delusions of the Collyridian heretics, who denied the human nature of the Most Holy Theotokos, including her worldly death. Originally celebrated on January 18, the Feast of the Dormition of the Most Holy Theotokos from 582 began to be marked on August 15 and was considered "the Easter of the Summer". Emperor Flavius Mauricius (c. 539-602) established that the day of August 15 be celebrated everywhere.

The Holy Gospel is silent about this event, information about the circumstances of the Dormition of the Theotokos and the feast of the Virgin being preserved by popular tradition or related in the apocryphal writings. These sources, which convey the central moments of the event, also mentioned various details, suggesting different interpretations, the iconographic schemes evolving from one period to another. The initial compositions dedicated to the Dormition of the Blessed Virgin were laconic, with a small number of characters, but from the 10th-11th centuries, complex scenes with multiple characters appeared. The iconographic schemes were lined up both horizontally and vertically; in the first, the characters were located either to the left and right of the bier of the Virgin, or in a semicircle, in the second, the characters were depicted in large numbers behind the bier of the Virgin or (and) surrounding Jesus Christ, and the upper part of the icon was loaded with many images and details. Traditionally, the Blessed Virgin was depicted lying on a bier in the middle of a house, with her arms folded to her chest. On either side of her bed are candlesticks with lighted candles. At her feet the Apostle Peter is depicted with a censer, and at her head are the Apostles Paul and John the Theologian, who kisses her. Other apostles gathered around her, except for the Apostle Thomas, who was late. Above, to the left of the bed, Christ is shown in white robes, with a halo, in a shining mandorla or a clypeus, holding a swaddled baby in his arms, symbolizing the soul of the Mother of God.

The theological meaning of this iconographic subject reflects the relationship between death and life, between the limited and the infinite, between the end and the beginning. In the schemes of the icons, these hypostases are symbolized by a horizontal line and a vertical line, personified by the lying body of the Virgin and by the image of the Savior with the baby in His arms.

The iconographic model of the icon presented here resembles the famous icon from the Dormition Church in the Kiev Monastery of the Caves, brought there in 1073, probably from the Church of the Virgin of Blachernae in Constantinople. It is known that on these models, which probably reproduced the composition of the original icon, a silver door was installed or depicted on the left of the bed, which, decorated with a cross in the center, could be confused with a closed Gospel. At the same time, this decorative element on later copies could suggest that the specimen brought to Kiev in the 11th century belonged to the so-called reliquary icons, in which special recesses with silver doors were made for fragments of the relics of saints or their garments.

#Exhibit of the Month

Grapevine Leaf Impression

August 2021

Icon of the Dormition of the Blessed Virgin

Russia, 1885, engraver V. Savinkov, tempera on wood

#Exhibit of the Month