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.
Tyragetia, serie nouă, vol. VI [XXI], nr. 2, Istorie. Muzeologie
The article uses a rather large number of sources concerning Armenian resettlement center in Kiliya (Danube Delta, in the Bessarabian historic district of Budjak). Most of them are presented by Armenian epitaphs, in total twelve ones, dated to 1646-1765 years. Twelve tombstones, carrying them, were located inside the church of St. Nicholas in Kiliya and possibly in its environment as well. Five of them, together with epitaphs are preserved to our times: three in the church garden and two in the Kiliya museum. Three of these five tombstones were discovered recently, and their epitaphs are new-found sources. Two others had been published earlier. The remaining seven tombstones and there epitaphs are known only from various publications.
The analysis of these twelve epitaphs reveals that the persons, mentioned in them, in their vast majority were the representatives of the second or third generation of the Armenians, who migrated here from various places of His- torical Armenia, and even, perhaps, from Persia in the early decades of the XVII century. So they had no relation to the old Armenian inhabitants of Kiliya, settled here earlier – in the course of the XI-XV centuries. The sources come to prove that the last ones had a church of St. Virgin (now the location is unknown), which existed up to the very beginning of the XIX century.
So we have to admit that the newly arrived Armenians made burials in the church of St. Nicholas and round it right after its construction in 1648 by the Moldavian ruler Vasile Lupu and, presumably, until their leaving for Grigoriopol in 1792. The epitaph dated 1646 suggests a burial made even during the construction of the church. The said indicates a direct relation of the last to the newly arrived Armenians and finds confirmation in N. Kleeman’s information (the 60-s of the XVIII century) that the Armenians had two churches in Kiliya.
List of illustrations: Table 1. Previously published Armenian inscriptions, relating to Кiliya. Table 2. Armenian epitaphs of the preserved tombstones. Photo 1. Marble tombstone with the inscription, dated to 1749. Was found in the churchyard of St. Nicholas on the north side. Photo 2. Marble tombstone with the epitaph in three verses. Historical museum of Kiliya district. Photo 3. The third verse, carved on the butt end of the plate. Photo 4. Marble gravestone with an epitaph in four verses. Carved decoration of the horizontal surface. Historical museum of Kiliya district. Photo 5. Marble tombstone with the inscription in four verses. Historical museum of Kiliya district. Photo 6. Marble tombstone with the epitaph, dated to 1755. Located east of the church of St. Nicholas, in the garden. Photo 7. Tombstone with the inscription, dated to 1653. Located east of the church of St. Nicholas, in the garden. Photo 8. Marble tombstones in the environment of the church of St. Nicholas, used as doorstep stones.
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 National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
The National Museum of History of Moldova takes place among the most significant museum institutions of the Republic of Moldova, in terms of both its collection and scientific reputation.
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31 August 1989 St., 121 A, MD 2012, Chisinau, Republic of Moldova
