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#Exhibit of the Month

It is said that the icons, by the divine grace they have, choose their own places from where they can manifest their powers of blessing and consolation. It so happened that one icon of the Mother of God has remained on our lands from the end of the 18th century, when the battles of the Russo-Turkish war of 1787-1791 took place here. The circumstances of the appearance of this icon in Bessarabia are confirmed by several historical references, from which it follows that the Russian officer N.A. Albaduev, a participant in the military campaign, brought this icon here with him, and after his death his relatives – the colonel’s wife or his mother – gave this icon to the monastery, where he suddenly died when he came there on Christmas to receive communion. The icon of the Mother of God was initially placed in the old wooden church, where the officer’s grave was located, and then was placed in the new Church of the Assumption of the Blessed Virgin, built and consecrated in 1816.

Soon the icon became very popular, and its fame increased enormously thanks to the healings that occurred thanks to the intercession of the Mother of God; the names of the healed people, their place of residence and sufferings were described in periodicals. Archimandrite Seraphim, hegumen of the monastery in from 1805 to 1827, mentioned the special veneration of the icon of the Mother of God from the Hârbovăţ Monastery by Orthodox people who are always looking for help and intercession from this icon of the Empress of The World. Believers called it a wonder-making icon even before the Holy Synod issued Decree No. 526 of January 26, 1859, signed by Emperor Alexander II, proclaiming the icon of the Our Lady of Hârbovăţ as the Wonder-Making. Recognizing the miraculous properties of this icon, the Holy Synod also organized religious processions with the delivery of the icon to Chişinău on October 1 and its subsequent return to the monastery on April 23.

The icon of the Mother of God of Hârbovăţ is one of the earliest and most popular types of the Theotokos icons, that of Hodegetria. In this iconographic depiction, the Mother of God and the Child are presented in a frontal position, looking at the one who is praying. The Mother of God holds the Child on Her left hand, and with Her right hand points to Him, the Child blesses with His right hand, holding in His left hand a sacred scroll – a symbol of the Gospel. Regarding the images, it should be said that the icons of the Herbovets Mother of God differ from the traditional icons of the Hodegetria type in a special relationship between the characters, their mutual affection is expressed in poses, in the tilt of the heads, in the gentle expression of the Child’s face. We can say that in the iconography of the Mother of God of Hârbovăţ, features of two different types of Theotokos are harmoniously combined: the Mother of God Hodegetria, or Our Lady of the Way, and the Mother of God Eleusa, or the Virgin of Tenderness.

Exact copies of this icon are still kept in the summer church of the Noul Neamţ Monastery in the village of Chiţcani (Căuşeni), in the Intercession of the Blessed Virgin Church in the village of Sîrcova (Rezina), in the All Saints Church in Chişinău (early 20th century), in the Transfiguration Cathedral in Bolgrad, in the Transfiguration Monastery in Tatarbunary, in the Saint Paraskeva Church in the village of Furatovka (Odessa Oblast), in the Saint Archangel Michael Monastery in Odessa, in the Ascension Monastery in Teplodar (Ukraine), in the Holy Trinity Monastery in the village of Mramor, near Topolovgrad (Bulgaria), in the Holy Great Martyr Theodore Tyron Cathedral in Chişinău, in the Saint Prince Alexander Nevsky Cathedral in Ungheni, and other churches.

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Publications Journal „Tyragetia"   vol. VII [XXII], nr. 1

Textiles from Scythian burial complexes
ISSN 1857-0240
E-ISSN 2537-6330

Textiles from Scythian burial complexes

Tyragetia, serie nouă, vol. VII [XXII], nr. 1, Arheologie. Istorie Antică

Текстиль из погребальных комплексов скифов

В степях Северного Причерноморья раскопано более 3 тысяч скифских курганов. В исследованных погребениях обнаружено большое количество артефактов, однако изделия из кожи и текстиля сохраняются в единичных случаях. О костюме скифов некоторое представление дают произведения греческих мастеров. Прежде всего, это произведения торевтики - парадные металлические чаши, украшения горитов, нашивные бляшки и др. На них видны различные детали костюма. Иногда они настолько детализированы, что можно предположить материал и крой одежды. Однако, как правило, на этих предметах изображен костюм мужчин-воинов или амазонок. Повседневный костюм скифских женщин оставался без внимания мастеров.

В этой связи чрезвычайно важен погребальный комплекс 4 в. до н.э., открытый в кургане Вишневая Могила (Запорожская обл., Украина). В грунтовом склепе не потревоженным сохранилось захоронение де- вочки-скифянки. Уникальная сохранность текстильных и кожаных остатков позволила реконструировать весь многокомпонентный костюм скифянки. Он состоял из шести родов одежды: нательной, набедренной, плечевой, настопной, головного убора и съемных украшений. Различные части одежды сделаны из разных материалов, это: белая полотняная ткань, оранжевая атласная ткань, красновато-коричневая шерсть, черное сукно, мех, красная кожа.

Это единственный в Северном Причерноморье палеокостюмологический комплекс, являющийся в настоящее время эталонным примером женского костюма ранних номадов этого региона.

Список иллюстраций:

Рис. 1. Костюм скифского мужчины-воина на произведениях торевтики.

Рис. 2. Изображения женщин на произведениях искусства: 1, 2 - амазонки; 3, 4 - божества.

Рис. 3. Фрагменты различных тканей из скифских могил: 1 - курган Близнец-2; 2, 3 - Рыжановский курган.

Рис. 4. Курган Толстая Могила: 1 - золотые аппликации костюма на полу камеры; 2 - реконструкция парадного костюма (по Л. Клочко).

Рис. 5. Склеп №620 из Усть-Альминского некрополя: 1 - план погребальной камеры (фрагмент); 2 - реконструкция костюмного ансамбля (по Т. Крупе).

Рис. 6. Курган Вишневая Могила: 1 - план погребальной камеры (фрагмент); 2 - реконструкция плетеного гробовища (по Я. Прилипко и Ю. Болтрику).

Рис. 7. Курган Вишневая Могила. Детали костюма скифской девочки: 1-2 - безрукавка; 3, 4 - юбка-обгортка; 5-7 - нательная рубаха (по Я. Прилипко).

Рис. 8. Курган Вишневая Могила. Выкройка и реконструкция кожаных башмачков (по Я. Прилипко).

Рис. 9. Реконструкция костюмного ансамбля девочки из Вишневой Могилы (по Я. Прилипко и Ю. Болтрику).

Рис. 10. Реконструкция вертикального ткацкого станка из раскопок Бельского городища (по А. Щербаню).


 

 


Independent Moldova
Moldavian Soviet Socialist Republic
Bessarabia and MASSR between the Two World Wars
Bessarabia and Moldavian Autonomous Soviet Socialist Republic in the Period between the Two World Wars
Revival of National Movement
Time of Reforms and their Consequences
Abolition of Autonomy. Bessarabia – a New Tsarist Colony
Period of Relative Autonomy of Bessarabia within the Russian Empire
Phanariot Regime
Golden Age of the Romanian Culture
Struggle for Maintaining of Independence of Moldova
Formation of Independent Medieval State of Moldova
Era of the
Great Nomad Migrations
Early Middle Ages
Iron Age and Antiquity
Bronze Age
Aeneolithic Age
Neolithic Age
Palaeolithic Age

  
  
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#Exhibit of the Month

It is said that the icons, by the divine grace they have, choose their own places from where they can manifest their powers of blessing and consolation. It so happened that one icon of the Mother of God has remained on our lands from the end of the 18th century, when the battles of the Russo-Turkish war of 1787-1791 took place here. The circumstances of the appearance of this icon in Bessarabia are confirmed by several historical references, from which it follows that the Russian officer N.A. Albaduev, a participant in the military campaign, brought this icon here with him, and after his death his relatives – the colonel’s wife or his mother – gave this icon to the monastery, where he suddenly died when he came there on Christmas to receive communion. The icon of the Mother of God was initially placed in the old wooden church, where the officer’s grave was located, and then was placed in the new Church of the Assumption of the Blessed Virgin, built and consecrated in 1816..

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