The history of this icon traces back to the 10th century at the Protaton Monastery on Mount Athos. In one of the cells named "The Dormition of the Mother of God," an elderly hieromonk lived with his disciple. They preserved a superb depiction of the Virgin Mary. This old icon became renowned through the revelation of the prayer "It Is Truly Meet." Between the years 980-982, on a Saturday evening before an all-night vigil, the elder monk left for the nearby church, instructing his disciple to continue the religious routine in the cell. Being obedient, the disciple followed the instructions. When he reached the 9th Ode of the Canons, "More Honorable Than the Cherubim...," he suddenly heard someone beginning to chant alongside him: "It is truly meet to bless thee, O Theotokos..." It was a mysterious pilgrim monk who had appeared unexpectedly and joined in the prayers. At that moment, the icon began to radiate light, as if it were broad daylight. Astonished by the events, the disciple asked the mysterious monk to write down the verses. The monk wrote them on a tile with his finger as if it were soft wax and said, "From now on, this is how you Orthodox Christians should chant," and, saying this, he vanished. Left alone, the disciple realized he had witnessed a great miracle. Enlightened, he understood that the pilgrim was none other than the Archangel Gabriel, who had come, as he had before, to deliver the word of the Highest to humanity.
The icon was transferred from the cell to the Holy Altar of the Protaton Church, where a similar icon is preserved to this day. The tile with the divine hymn was taken to Constantinople and included in the Orthodox Church's liturgical books. Soon after, Archangel Gabriel's prayer was incorporated into the Divine Liturgy, immediately following the Consecration of the Gifts of Bread and Wine. The valley with the cells has since been called Adin, meaning "to chant," "chanting."
The icon "It Is Truly Meet" is of inestimable value and has become the protector of Mount Athos. The icon is celebrated on June 11/24, commemorating the miraculous appearance of the Archangel, and on July 13/26, in honor of the Synaxis of the Archangel Gabriel.
This icon, of the Eleusa type, portrays gentleness and tenderness in its central figures. The Virgin holds the Child with her right hand, while her left hand, placed beneath His feet, grips the hem of His tunic. The small Jesus wears a short tunic reaching His knees and holds a scroll in His right hand inscribed with the words of the Axion hymn. His left-hand slips under the veil of the Virgin towards her left shoulder. Both figures are crowned with golden halos. Two angels flank the Virgin's halo, while the Almighty in an open heaven blesses with both hands.
Crafted using tempera on wood, the icon is adorned with gold leaf and multicolored enamel, giving the image a unique delicacy. The inscription on the lower frame indicates that the icon was created by the painter Ioasaf in 1905.
The painter monk Ioasaf Berghie (1862-?) of the New Neamț Monastery resided there between 1887 and the 1940s, occupying three rooms to set up his studio, where he worked continuously on icons and church artworks. Born into the family of a church teacher in Jabca village, Ștefan Berghie, Ioan Berghie developed a passion for sacred iconography from an early age. In 1890, Andronic, the abbot of the New Neamț Monastery, blessed him to paint icons. Taking monastic vows in 1895 under the name Ioasaf, he traveled by foot to visit major ecclesiastical centers nearby and further afield, learning the art of iconography. Starting with naive-style interpretations, he eventually mastered professional painting techniques and acquired new decorative skills. His works became highly popular throughout Bessarabia and abroad. Painting a significant number of icons, they were often mistakenly sold as coming from major artisan workshops. To prevent such confusion, he received the abbot's blessing to sign his works, earning recognition and fame for his name.
Cantemir’ s wills. Case Study (XVIII - beginning XIX centuries)
Tyragetia, serie nouă, vol. V [XX], nr. 2, Istorie. Muzeologie
Wills are legal and historical documents, of particular importance in the research of family relations, everyday life and mentality of the era. They are an irreplaceable source in studying the evolution forms of inheritance, of the structure of such an act.
About representatives of Cantemir Dynasty have been published numerous essays, articles, monographs, taking into debate various aspects of their work or private life. But so far nobody has stopped detail on wills representatives Cantemir Dynasty, although some moments and passages of wills have been cited and discussed. The purpose of this study is to investigate and analyze the wills of Cantemir Dynasty representatives: Dmitry Cantemir (1673-1723), Antioch Cantemir (1708-1744), son of Dmitry Cantemir, Cantemir Maria (1700-1757), daughter of Dmitry Cantemir and Casandra, Ecaterina (Smaragda) Cantemir (1720-1761), daughter of Dmitry Cantemir and Anastasia Trubetskaia and Dmitry Cantemir (1749-1820), son of Gen. Constantin Cantemir, the nephew of Antioch Cantemir, the hospodar.
The Cantemir’s wills clearly reflect primarily the family relations. Deprivation of the right to inherit of one child (Dmitry Cantemir’s will the hospodar), the division of wealth between the few brothers (Antioch Cantemir’s will), naming her husband as the main heir (the will of Catherine-Smaragda Cantemir), changing his will in favor of his granddaughter (The will of Dmitry Cantemir, nephew) shows attitude of will maker to the most closest people. Also everyone is very careful in eternal sleep on site, although it shows the simplicity of the funeral.
In terms of the structure will, we can mention the standard form for making testament to Antioch Cantemir. From the fragments we have in our possession ca be affirmed that according tradition were prepared the wills of Mary Catherine and Dmitry Cantemir, the grandson. The testament’s form is different at Dmitry Cantemir, The prince, who established clearly step by step (on points) and addressing to the Russian Queen.
Alina Felea
Some dates of family Imbault
Tyragetia, serie nouă, vol. II [XVII], nr. 2, Istorie. Muzeologie
Alina Felea
Some categories of epitaphs in Moldova and neighboring countries in the 17th - early 19th centuries
Tyragetia, serie nouă, vol. VII [XXII], nr. 2, Istorie. Muzeologie
Alina Felea
From family history in the Romanian space: Alcoholism and family relations in the 18th century in Moldavia and in the first decades of the 19th century in Bessarabia
Tyragetia, serie nouă, vol. VIII [XXIII], nr. 2, Istorie. Muzeologie
Alina Felea
Some data about the descendants of Manuc Bey (19th century - beginning of 20th century)
Tyragetia, serie nouă, vol. IV [XIX], nr. 2, Istorie. Muzeologie
Alina Felea
La population de la ville Soroca (XVI-XIX siècles)
Tyragetia, serie nouă, vol. I [XVI], nr. 2, Istorie. Muzeologie Chișinău, 2007
The history of this icon traces back to the 10th century at the Protaton Monastery on Mount Athos. In one of the cells named "The Dormition of the Mother of God," an elderly hieromonk lived with his disciple. They preserved a superb depiction of the Virgin Mary...
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.
31 August 1989 St., 121 A, MD 2012, Chisinau, Republic of Moldova
