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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 The circumstances of the appearance of this icon in Bessarabia are confirmed by several historical references, from which it follows that the Russian officer N.A. Albaduev, a participant in the military campaign, brought this icon here with him, and after his death his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. IX [XXIV], nr. 2

The registers of prophets and apostles from the spire tholobate of the St. George Church of Suceava. Liturgical and historical implications
ISSN 1857-0240
E-ISSN 2537-6330

The registers of prophets and apostles from the spire tholobate of the St. George Church of Suceava. Liturgical and historical implications

Tyragetia, serie nouă, vol. IX [XXIV], nr. 2, Istorie. Muzeologie Chișinău, 2015

Abstract

The frescoes of the St. George Metropolitan Church of Suceava, painted inside and outside in 1534, until now have been studied only partly. In the hereby study we aim an iconographic consideration of the paintings within the vaulting system of the nave. Special attention is paid to the registers of prophets and apostles inside the tholobate, which display several important peculiarities. In the superior register are represented 12 Minor Prophets and 3 Major Prophets, to which prophets Elijah and David are added. Surprisingly, the fourth Major Prophet, Jeremiah, is missing, instead of him, even more surprisingly, being represented Naboth the Israelite - the single image of this character within the register of prophets during the Byzantine and Post-Byzantine epoch. In the case of this unexpected insertion, we have attempted to draw several interpretation tracks, connected with the historical re-alities of the epoch. The inferior register also contains an uncommon mixture, including eight figures of apostles and prophets each, as well as a little habitual practice of endowing the apostles with texts written on rotuli. The study draws a repertory of the inscriptions from the rotuli of prophets and apostles, which are analyzed from the perspective of the practices in this field from the Byzantine and Post-Byzantine art, as well as in the context of their liturgical implications. At the same time, the author presented the inscriptions on the rotuli of prophets from the Dodecaorton (The Great Feasts) from the soffit of the oblique arches, trying also to establish a relationship between the prophetical registers of the St. George Church of Suceava and the evolutions of these registers in the Moldavian art from the 15th -16th centuries.

List of illustrations:
Fig. 1. The St. George Church of Suceava, the paintings of the nave spire.
Fig. 2. The St. George Church of Suceava, Christ Pantocrator on the dome of the nave.
Fig. 3. The St. George Church of Suceava, the tholobate of the nave spire, the angelic registers.
Fig. 4. The St. George Church of Suceava, the tholobate of the nave spire, the registers of the prophets and apostles and of the Heavenly Liturgy.
Fig. 5. The St. George Church of Suceava, the tholobate of the nave spire, the prophets' register: David, Micah, Isaiah, Habakkuk.
Fig. 6. The St. George Church of Suceava, the tholobate of the nave spire, the prophets' register: Habakkuk, Nahum, Zephaniah (?), Amos.
Fig. 7. The St. George Church of Suceava, the tholobate of the nave spire, the prophets' register: Elijah, Haggai, Abdias.
Fig. 8. The St. George Church of Suceava, the tholobate of the nave spire, the prophets' register: Abdias, Jonah, Ezekiel, Joel.
Fig. 9. The St. George Church of Suceava, the tholobate of the nave spire, the prophets' register: Ezekiel, Joel, Malachi.
Fig. 10. The St. George Church of Suceava, the tholobate of the nave spire, the prophets' register: Zechariah, Na- both, Daniel, Hosea.
Fig. 11. The St. George Church of Suceava, the tholobate of the nave spire, registers of the prophets and apostles: Sts. Peter, John the Baptist and Paul.
Fig. 12. The St. George Church of Suceava, the tholobate of the nave spire, registers of the prophets and apostles: Sts. Philip, Bartholomew and Andrew.
Fig. 13. The St. George Church of Suceava, the tholobate of the nave spire, registers of the prophets and apostles: Sts. Paul, Simon, James and Thomas.
Fig. 14. The St. George Church of Suceava, the tholobate of the nave spire, registers of the prophets and apostles: Samuel, Elisha, Moses, Salomon.
Fig. 15. The St. George Church of Suceava, the tholobate of the nave spire, registers of the prophets and apostles: Aaron, unidentified prophet, Gideon.
Fig. 16. The St. George Church of Suceava, the tympanum and the intrados of the northeast arch: The Annunciation
and the prophets David and Salomon.
Fig. 17. The St. George Church of Suceava, the tympanum and the intrados of the southeast arch: The Nativity of Jesus and the prophets Isaiah and Micah.
Fig. 18. The St. George Church of Suceava, the tympanum and the intrados of the southwest arch: The Presentation of Jesus at the Temple and the prophets Moses and Isaiah.
Fig. 19. The St. George Church of Suceava, the tympanum and the intrados of the northwest arch: The Baptism of Jesus and the prophets St. John the Baptist and Nahum.
Fig. 20. The St. Nicholas Church of Popăuti-Botoșani, the prophets' registers on the arch of the central apse. Fig. 21. The St. George Church of Voronet the prophets' registers on the arch of the central apse.
Fig. 22. The St. Nicholas Church of Bălinești, the prophets' register in the central apse.



 

 


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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