Mănăstirea Voroneţ: istorie, cultură, spiritualitate
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| Hauptverfasser: | , |
|---|---|
| Format: | Buch |
| Sprache: | Romanian |
| Veröffentlicht: |
Chişinău
Pontos
2010
|
| Schriftenreihe: | Istorii şi documente necunoscute
Monografii ; 4 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 384 S., [18] Bl. Ill. |
| ISBN: | 9789975511711 |
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Datensatz im Suchindex
| _version_ | 1804143551729106944 |
|---|---|
| adam_text | CONTENT
INTRODUCTION
...........................................................................................................................................8
PART I. HISTORICAL STUDIES OF
VORONEŢ
MONASTERY
1.
A brief historical consideration
.......................................................................................................10
2.
Fathers Superior of the monastery
.................................................................................................16
Annex. Fathers Superior of
Voroneţ
Monastery (the
15th-19th
centuries). Table
..........................27
3.
The Monastic Community of
Voroneţ
Monastery
..........................................................................29
St.
Danul Sihastrul
............................................................................................................................34
Metropolitan Bishop Grigorie
Roşea
................................................................................................39
4.
The Celebration of the Monastery
..................................................................................................42
5.
The Property of
Voroneţ
Monastery (the ISth-ieth centuries)
....................................................43
6.
Old and new buildings at
Voroneţ
..................................................................................................56
7.
Voroneţ
relics
..................................................................................................................................63
8.
Library Books of
Voroneţ
Monastery
..............................................................................................67
9.
The Seal of
Voroneţ
Monastery
......................................................................................................85
10.
The Necropolis
...............................................................................................................................87
11.
The
Iconographie
Program of St. George s Church at
Voroneţ
Monastery
(Constantin
Ion Ciobanu)
......................................................................................................................93
12.
Iconography at
Voroneţ (Monahia
Gabriela
Platon)
...................................................................108
13.
Voroneţ
Monastery
-
an important centre of culture and spirituality
......................................124
PART II. THE DIPTYCH OF
VORONEŢ
MONASTERY
1.
Introductory Study
........................................................................................................................128
General considerations
..................................................................................................................128
Description
.....................................................................................................................................129
Content of the Diptych
...................................................................................................................131
An attempt to reconstitute the Old Diptych
..................................................................................132
Diptych of
Voroneţ
edited by Vartolomei Mazereanu
...................................................................133
Language of the Diptych
................................................................................................................135
Scientific and spiritual value
..........................................................................................................136
2.
The Diptych of
Voroneţ
Monastery. The Text
..............................................................................138
3.
The Diptych of
Voroneţ
Monastery. A Facsimile after mss.
28756
from the Central Scientific
Library „Andrei
Lupan
of the Academy of Science of Moldova
..................................................193
PART III. STUDIES IN LIGHT OF THE DIPTYCH OF
VORONEŢ
MONASTERY
1.
The Foundation of Moldovan State. Voivodes from the 14th century
........................................284
1.1.
The issue of foundation of Moldovan State. A principle approach
.........................................284
1.2.
Considerations concerning the consolidation of Moldovan State in the second half
of the 14th century
.................................................................................................................287
1.3.
Voivodes from the 14th century
.............................................................................................289
Annex
1.
The lists of Moldovan voivodes from the 14th century by historical sources
.................297
Annex
2.
The lists of Moldovan voivodes reconstituted in modern and contemporary times
......298
2.
New information concerning the family of Ignatie
luga
the treasurer
........................................299
3.
The Origin and the Family of
Luca Arbure
in light of Original Sources
........................................303
Annex. The Family of
Luca
Arbure. The Family Tree
......................................................................316
4.
Maria-Oltea
-
the Queen of Moldovan State
...............................................................................317
Summary.
Voroneţ
Monastery
-
History, Culture, Spirituality
.............................................................319
Bibliography
............................................................................................................................................
33О
Abbreviations list
....................................................................................................................................
34I
Index of names, places and matters
..................................................................................................342
Mănăstirea Voroneţ. Istorie, cultură, spiritualitate
SUMMARY
VORONEŢ
MONASTERY - HISTORY, CULTURE, SPIRITUALITY
The work is dedicated to
Voroneţ
Monastery, known as an important centre of Romanian culture
and spirituality, as well as for its famous interior and exterior frescoes from the 15th-16th centuries.
The treatise is structured in three parts: the first
-
HISTORICAL STUDIES OF
VORONEŢ
MONASTERY,
the second
-
THE DIPTYCH OF
VORONEŢ
MONASTERY, the third
-
STUDIES IN LIGHT OF THE DIPTYCH
OF
VORONEŢ
MONASTERY, accompanied by an introduction, an index of names, places and matters,
a list of works cited, a list of abbreviations as well as by numerous pictures. The work is developed
by the historians Andrei
Eşanu
and
Valentina Eşanu
-
research workers at the Institute of History,
State and Law of the Academy of Sciences of Moldova (Chisinau), excepting the sections The Iconog¬
raphy Program of St. George s Church belonging to
Voroneţ
Monastery, Voronetian Iconography,
developed by
Constantin
Ciobanu
-
a research worker at the Institute of historical monuments of
the Romanian Academy from Bucharest and, respectively, by the nun
Gabriela Platon
from
Voroneţ
Monastery.
In the Introduction it is stated that
Voroneţ
Monastery, founded over
5
and a half centuries ago
is situated in
Suceava
county (Romania), close to a homonymous village and
5
km distance from
the town
Gura Humorului.
During its existence
Voroneţ
Monastery has been an important centre of
Christian Orthodox faith, Romanian medieval culture and art, reaching the height of development
during the reigns of St. Stephen the Great,
Petru
Rares
and Hie
Rares,
when St. George s Church was
built and painted inside and in the exterior. Alongside with other monasteries from the north of
Bukovina,
Voroneţ
Monastery has a statute of a monument of history, culture and art protected by
the UNESCO. It is also a very attractive cultural centre for believers, pilgrims and tourists both from
Romania and the whole world.
Part I of the work
-
HISTORICAL STUDIES OF
VORONEŢ
MONASTERY consists of
13
sections. In
the section
-
A brief historical consideration are described the main events from the rich history of
the monastery among which the authors distinguish three periods: the first-from the foundation in
the 30s of the 15th century till the year
1785,
when it was closed down by the Austrian authorities;
the second
-
from
1785
to
1991,
when St. George s Church functioned as an unction church of the
Voroneţ
village; and the third -from
1991,
when it was reopened till nowadays. Provided that in the
first period it was a monastery for monks, in the third one
-
it became a monastery of nuns.
From the few data of the historical sources it is stated that the monastery was founded by
boyar
Bârlă
from
Hârlău
and his son Stan
Bârlici,
who took care of the monastery and supplied it with every¬
thing necessary. In the first stage, at the monastery all the constructions, including the church and
cells were built of wood. In the 70s-80s of the 15th century
Voroneţ
Monastery was in the centre of
attention of other
boyars,
among whom Ignatie
luga
-
the big treasurer, as well as of the
voivode
of
the Moldovan State
-
St. Stephen the Great. In some circumstances the
Voroneţ
church was burnt
during a big fire and after many approaches and requests of the monastery community and especially
those of
Danul Sihastrul,
in
1488
St. Stephen the Great built a beautiful and impressive stone church
-
a masterpiece of Romanian medieval architecture. After a short period of time, with the help of
the same
voivode,
the new church was beautified inside with numerous pictures and icons. Some
research workers admit that even at the boundary of the 15th and 16th centuries in
Voroneţ
a scrip¬
toria and a small monastery school began to function. A special brilliance and deep spiritual feelings
were characteristic of the monastery life at
Voroneţ
in the last decades of the 15th century through
the various kinds of support of St. Stephen the Great and the activity of Daniil
Sihastrul,
the latter was
considered a saint even in his lifetime not only in the clerical environment, but also in the
Іаіьопе.
The same
voivode
endowed the monastery with numerous estates and other goods. St. Stephen
the Great s example was followed by his sons,
Bogdan
the III
voivode
and
Petru
Rares
voivode.
The
progress of the monastery continued especially during the reign of
Petru
Rares
and the reign of his
son,
Nie Rares,
who gave new donations and supported all the initiatives of metropolitan bishops
-319-
Andrei
Eşanu, Valentina Eşanu
Teofan and Grigorie Roşea,
who were busy with endowing the sacred place with new estates, but
became notorious especially due to the construction of the narthex (exonarthex), they endowed
the monastery with new books and they covered the whole exterior of St. George s Church with
numerous mural paintings of exceptional value in Romanian and world culture.
During its existence the monastery was ruled by a Father Superior, whose duty was to make sure
all the rules of monastery life were respected and all the estates were used appropriately. The first
known Father Superior of
Voroneţ
Monastery was the monk Misail, attested in
1472,
after whom
followed many other rulers with whom the monastery life carried on its cultural-spiritual activity and
who took care of monastery estates which grew in number due to donations made by voivodes, big
boyars,
some bishops and numerous believers. A great role in the development and maintenance of
Voroneţ
Monastery as an important centre of culture and spirituality during centuries was played
by the metropolitan bishops Teofan and Grigorie
Roşea
(the 16th century), and in the 18th century
the Father Superior Macarie
(1756-1782)
carried on a vast activity aimed at consolidation under all
aspects of the monastery, the latter being renovated. There were built new cells and other exten¬
sions, the library was supplemented with new books, a new monastery school functioned and the
property rights of the monastery over many estates were defended in many instances, the diptych
was interpreted and renovated and the book of entry with the monastery estates was composed.
Soon after the annexation of territories from the north of Moldova, including that of
Suceava
where
Voroneţ
Monastery was situated, by the Austrian Empire, in
1785
it was closed. The whole
territory of the monastery was passed at the orders of the Church Fund of
Bukovina,
and the church
was transformed into an unction one of the
Voroneţ
village. Many books, gems and ecclesiastical
clothes in order to be saved, were brought to other monasteries.
After
206
years of interruption, with the help of The Patriarchate of the Romanian Orthodox Church
and of high bishops from
laşi
and
Suceava,
¡η
1991
Voroneţ
Monastery was opened as a monastery
of nuns. The first Mother Superior of
Voroneţ
monastery
-
Stavrofora
Irina
Pântescu
carried on a vast
activity aimed at reinforcing the monastery life and restarting the restoration works of the church
with the celebration of St. George as a monument of history, art and medieval architecture. There
were raised new cells and other edifices with cultural-spiritual purpose. In the last two decades of
existence
Voroneţ
Monastery regained its old role as an important centre of Romanian faith, culture
and spirituality.
In the section Fathers Superior of the monastery on the basis of original published sources the
succession of Fathers Superior was reconstituted, fathers who managed
Voroneţ
Monastery from its
beginnings to its closing in
1785
and in
1991,
when the monastery is reopened. The succession of the
managers of the monastery is accompanied by compendious information regarding their activity as
managers of the monastery giving details about donations given by voivodes, big
boyars
and bishops
of Moldovan State, the foundations of the scriptoria and the activity of a monastery school, about
building of some churches, cells, about defending the property rights of the monastery, judicious
managing of monastery income, purchasing of books, ¡cons and other things for religious service,
about repairs of churches and cells and building of other household edifices, about defending the
interests of the monastery in relations with other estate owners, and at the end of the period, with
the new Austrian authorities (after the annexation of
Bukovina
in
1775).
At the same time, there
were highlighted the activity and efforts of the most important Fathers Superior, including those
carried on by Fathers Superior Misail Efrem and Ghenadie from the last decades of the 15th century,
fathers who established very good relationships with St. Stephen the Great, this way they managed
to bring the monastery to an impressive height of progress; the activity of Father Superior losif,
during whose leadership
Petru
Rares
presented the monastery the estate Leontie by the
Nistru,
the
exterior painting was done, church books were copied, etc.; the activity of Father Superior Macarie,
under whose wise leadership between
1756-1782
Voroneţ
monastery manages, through written
documents, to reconfirm and defend its estates, to accomplish sizeable reconstructions and repairs,
to endow the monastery with many books, icons and other valuable things for religious service, to
-320-
Mănăstirea Voroneţ. Istorie, cultură, spiritualitate
build three churches in the monastery villages and other activities. At the end of the section, the
activity of Mother Superior
Irina
Pântescu
is analyzed, the manager who was the head of the monas¬
tery from
1991
and a systematized chronological list of all known Fathers Superior of the monastery
beginning with
1472
till
1785
is presented. The list comprises
40
names to which is added the name of
Mother Superior
Irina.
From the table of contents of the section and from The List of Fathers Superior
of
Voroneţ
Monastery (15th century
-
the beginning of 21st century) it is noticed that nearly all the
names of Fathers Superior are known, except of those before the year
1472
and during the reign of
Ştefăniţă
the Young
(1511-1527)
and during the reign of
Petru
Rares
(1527-1538).
In the third section, The Monastic Community of
Voroneţ
Monastery, is observed the evolution
of the monastic community from the point of view of number, name, and that of the activities from
the beginnings of the monastery till
1785
and from the re-opening in
1991
till present. According to
numerous sources and especially according to the Diptych of
Voroneţ
Monastery the information
about numerous monks who were under obedience during some centuries is given. The number of
monks who lived at the same time at the monastery in this period didn t outnumber
13-16
prayers.
Besides religious service and praying, the monks from the monastery copied books, drew icons,
guided children and young people in the monastery school, they also did some household works.
Often
Voroneţ
Monastery was visited by monks from other monasteries from Moldova and abroad.
The most important source concerning the monastic community from
Voroneţ
is its Diptych in which
are recorded names of several hundreds of monks busy with prayers and service to God during the
15th
-
18th centuries.
At the time of its closing in
1784-1785
the number of monks together with priests reached
16
people. After some coercing acts and those of confiscation of monastery estates and its closing about
1784-1785,
a part of monks among whom Father Superior Macarie passed the border and settled
in Moldova, and others were received in those three working monasteries in
Bukovina
under the
Austrian government.
After its reopening in
1991
Voroneţ
Monastery has become a monastery for nuns headed by
Mother Superior
Irina
Pântescu,
who came here from
Moldoviţa
Monastery together with other two
nuns. Till the year
2009
the number of nuns reached
13
people. The actual monastic community from
Voroneţ
is characterized by piety and special Christian Orthodox culture.
In a separate subsection the life and activity of one of the most famous monks from
Voroneţ,
St.
Daniil
Sihastrul,
is followed. According to the oral tradition he had a long life and died about the year
1496,
he became a monk at the
Putna
Monastery, then he went to
Voroneţ,
firstly at a hermitage,
and later he became part of the
Voroneţ
monastic community. According to a beautiful legend that
has its origin in the historic events and was put down by the chronicler Ion Neculce, about the year
1475
Stephen the Great, after losing in a war with the Turks, came to Daniil
Sihastrul
to ask for advice.
The latter had a fame of a very wise man that was even considered a saint for the miracles he is said
to have made. Although it is considered that he was for some time a Father Superior in
Voroneţ
Monastery, according to some records in the Diptych, he was a simple monk who was very popular
with other monks and ordinary believers. It is considered that he had many pupils among whom
the future Metropolitan Bishop of Moldova Grigorie
Roşea
is mentioned. Judging by documentary
sources from the 16th century and some mural paintings from
Voroneţ,
Daniil
Sihastrul
the monk was
remarkable for special pastoral culture and therefore ha was considered a saint even in his lifetime.
His grave with a tomb is kept in the ante-temple of the church with its celebration of St. George,
as well as his two portraits with a nimbus of a saint: one in the church porch, and the other made
part of the exterior painting of this church. He was canonized by the Romanian Orthodox Church on
December
18,1992.
Another subsection of The Monastic Community... is dedicated to the Metropolitan Bishop Grig¬
orie
Roşea,
who is said to be related to the family of the
voivode Petru
Rares
mother. He studied at
Voroneţ
Monastery under the guidance of Daniil
Sihastrul.
After many years of obedience at
Voroneţ,
where he was remarkable due to his education and much wisdom, ha was appointed Father Superior
-321-
Andrei
Eşanu, Valentina Eşanu
at
Probota
Monastery. It is considered that Grigorie
Roşea
convinced
Petru
Rares
voivode
and his
wife Elena to build a family necropolis at
Probota.
This way the
voivode
of the country took a great
care of this sacred place. Distinguished through great efforts and piety at
Probota,
Grigorie
Roşea
is
appointed the Metropolitan Bishop of Moldova between
1546-1550,
then he retired into
Voroneţ
Monastery where he carried out a vast activity as a result of which a gorgeous church porch with
gothic windows was built, the monastery church was painted on the outside, and many books were
copied. At the end of his life Grigorie
Roşea
presented his whole fortune: estates, villages, windmills
and books to
Voroneţ
Monastery. He passed away in
1570
and was buried in St. George s Church.
In section four
-
The Celebration of the Monastery, is shown that even beginning with the first
documentary record this sacred place had its celebration of St. George the Great Martyr and Victo¬
rious, kept on April
23.
This celebration has been preserved till nowadays. After the death of
Danni
Sihastrul
and his funerals at the church of
Voroneţ
Monastery especially beginning with the 40s of
the 16th century when Grigorie
Roşea
settled there, was appointed a third celebration of the monas¬
tery
-
that of St.
Danul Sihastrul
called the New, being kept on December
14.
After the canonization
of Daniil
Sihastrul
by the Romanian Orthodox Church on December
18,1992,
the second celebration
kept on the day of his canonization. In
1997
at
Voroneţ
Monastery a wooden chapel with its celebra¬
tion of St. Daniil the New was built.
In section five, The Property of
Voroneţ
Monastery (the
15t/i-16f/ł
centuries) its evolution is
followed from its beginnings under the reign of St. Stephen the Great till its closing in
1785.
The
monastic property was constituted and grew, including several tens of estates and other goods due
to donations of Moldova s voivodes
-
Stephen the Great,
Bogdan
the III,
Petru
Rares
and others, of
some high bishops, Fathers Superior and monks of the monastery
-
Grigorie
Roşea,
Father Supe¬
rior Macarie, Avramie the monk, etc. The property also included large forests, pastures, mountains,
windmills, vineyards, ponds, bee gardens, gypsy slaves, etc., situated in different regions of Moldova,
among which that of
Soroca
and the lower course of the
Nistru.
In this section it is also shown that
during those four decades of existence,
Voroneţ
Monastery had many lawsuits concerning estates
with its neighbours, the former were solved with the help of voivodes or metropolitan Bishop of
Moldova, in most cases in its favour. In
1785
the property of the monastery was confiscated and
passed to the Church Fund of
Bukovina.
After the reopening in
1991
Voroneţ
Monastery was given
10
acres of arable land, to which other
2
acres bought with monastery income were added.
In section six
-
Old and new buildings at
Voroneţ
-
it is shown that until
1488
the monastery
had an old church whose foundation was brought to the surface as a result of some archaeological
digging. There were also brought to the surface cells and other wooden constructions which were
destroyed by a fire in some unknown period of time. On the place of the old wooden church St.
Stephen the Great in
1488
built a beautiful stone church with its celebration of St. George, a belfry
which he gave two bells, cells, etc. In a short period of time, with the expenses of the same
voivode,
the church was painted inside. In
1547
a church porch was built which, together with the church,
were painted on the outside. In
1551
with the expenses of the Metropolitan Bishop Grigorie
Roşea
new cells were built. Under the management of Father Superior Macarie
(1756-1782)
at the monas¬
tery some ample repairs of the church were made, new cells and stone basements were built. After
closing of the monastery in
1785
the church was transformed in a village church, later many cells and
interior walls fell down, but after the reopening of the monastery in
1991
a beautiful chapel was built
and then decorated with beautiful icons painted by the local nuns. The interior wall was rebuilt and
ample restorations were made.
In section seven
-
Voronet relics
-
is shown that during its existence the monastery was endowed
with numerous things for religious service, books, clothes, etc., among which only a few survived the
times. These were presented by voivodes, high bishops,
boyars,
monks and ordinary people. After
the closing of
Voroneţ
Monastery in
1785
many of Voronetian relics were dispersed or lost, others
came to belong to other Romanian monasteries. After the reopening of the monastery, with the help
of Mother Superior
Irina,
some of worthless Voronetian gems one by one were returned to the old
owner
-
Voroneţ
Monastery.
-322-
Mănăstirea Voroneţ. Istorie, cultură, spiritualitate
Section eight - Library Books of
Voroneţ
Monastery tries to follow the birth and evolution of
the monastery library during its existence, beginning with the handwritten and printed books kept
in various libraries and collections form Romania and abroad, in Slavonic, Romanian and Greek. It is
admitted that the oldest handwritten books that belonged to the library of
Voroneţ
Monastery date
from the 16th century. These are two books copied in Bulgaria. Further all the registers and printings
from the 15th-16th centuries are listed. They were either copied at
Voroneţ
or bought and presented
to this monastery by voivodes, bishops and people of different ranks and social status. It has been
ascertained that most of the books from
Voroneţ
either were dispersed in different collections in
Romania and abroad or were lost. An important source for
reconstitution
of the library in
Voroneţ
Monastery is the Book of entry written by
1775
in which
78
titles of books are recorded; among
which
22
were printed and the rest were manuscripts. At the end of the section a list of
29
items is
made, handwritten and printed books which once belonged to
Voroneţ
Monastery, accompanied by
descriptions, records and references.
In section nine
-
The Seal of
Voroneţ
Monastery, by means of available sources the authors note
that if the Metropolitan Church, Episcopal offices and some monasteries in Moldova had their seal
at the beginning of the 16th century, being applied to different documents of property, the first
mentioning of a seal at
Voroneţ
dates back to
1632.
Like the stamps of other ecclesiastical institu¬
tions, that of
Voroneţ
bore an ¡con of St. George, and around had the legend: „tThis is the seal of
sacred
Voroneţ
Monastery .
In section ten
-
The Necropolis, the authors tried to reconstitute names of those who were buried
at
Voroneţ
in the
15th-20th
centuries. The archaeological digging showed that in the old wooden
church the first benefactors of the monastery were buried. During the next period here were buried
St. Daniil
Sihastrul,
the Metropolitan Bishop Grigorie
Roşea, Grigorcea Crăciun,
a great chancellor
from the 16th century and a great magistrate of
Ţara
de Sus, as
well as other
boyars
and benefactors.
As some important personalities were buried inside the church, others, among which monks, were
buried around it. At the end, a list of all known people buried at
Voroneţ
is presented.
In section eleven
-
The
Iconographie
Program of St. George s Church at
Voroneţ
Monastery
signed by
Constantin
Ion Ciobanu tries to make a summarizing and thorough presentation of the
whole system of frescoes and mural paintings of St. George s Church at
Voroneţ,
a voivodal founda¬
tion of Stephen the Great, both on the basis of vast special literature concerning this valuable medi¬
eval monument and their own investigation and observations.
Mainly, it is stated that the
iconographie
program of
Voroneţ
is adapted to architectural forms of
Moldovan style of this monument, built by Stephen the Great in
1488.
The paintings from the nave
spaces and the altar of St. George s Church, according to the author, was made beginning with July
1496
and finished in the spring of
1497,
and the painting in the church porch of
Voroneţ
as well as
the painting on the exterior walls were made in
1547
with the initiative and support of the Metro¬
politan Bishop Grigore
Roşea,
during the reign of
Petru
Rares
and that of his son s,
Iliaş
Rares.
The
themes of the mural paintings of St. George s Church follows and also enriches the artistic traditions
of Byzantine origin. The ensemble of interior frescoes impresses by its clarity, rigour and specificity of
the
iconographie
program, and their style
-
by the expressivity of the duct and by the gravity of the
chromatic scale.
Further the interior and exterior paintings of the whole
iconographie
program are presented and
analysed, the whole space of the altar, nave, narthex and church porch is described. The themes
are Diesis, Menologue in a shortened and developed forms, the cycles Christological, The life of St.
John the Baptist, the Life, miracles and sufferings of St. George, compositions, liturgical scenes and
iconographie
images, medallions with faces of bishops and other big hierarchs of the church, Bible
personalities, portraits of evangelists, prophets, ancient wise men (Thucydides, Socrates, Pythagoras,
Sibyl, Plato, Aristotle, Homer, Sophocles), saint hierarchs-fathers of theology and Christian Church,
saint soldiers, saint doctors, hermits, pious, martyrs and archdeacons.
A special attention is paid to characterising those two images of St. George, a Great Martyr and
-323-
Andrei
Eşanu,
Valentína
Eşanu
Victorious, whose name the church is carrying (one riding a horse and fighting with a dragon, the
other sitting on a throne and taking his spade out of the case); to the family portrait (Stephen the
Great, his wife Maria
Voichiţa,
one of his daughters (Maria or Ana and the future
voivode
of Moldova
Bogdan
the III), as well as to portraits of the Romanian saint Daniil
Sihastru
and of another benefactor
the Metropolitan Bishop Grigorie
Roşea,
with whose initiative and support the painting of the church
porch and of the exterior walls of the church was made.
From the entire interior painting the author notices a rare iconography that presents affiliation to
the group of saint soldiers of St. New Emperor of Persians, though the novelty of the iconographical
program of the
Voroneţ
narthex (compared to previous mural painting) refers to appearance of the
theme Menologue in Moldova for the first time. The formula of Menologue will remain unique in the
entire art of medieval Moldova and there will not be found any similarities in the art of Romanian
State. This way, at
Voroneţ,
in the 16th century, in the author s point of view, a certain curiosity of
iconographical type was born: the existence of two Menologues under the same roof (in a contracted
and developed forms) with their specific stylistic peculiarities.
The iconography of the exterior walls of
Voroneţ
includes the following topics: The Rank or The
Pray of all Saints (on the whole eastern part of the building and on the three apses), The Tree of
lesei
bordered upon images of The Wise Men of Antiquity (on the central part of the southern wall), The
life of St. Nicolas and The life of St. loan the New from
Suceava
(on the western part of the southern
wall), the icon Diesis (situated above the southern entrance door in the church porch), Acathistus of
the Blessed Virgin and Genesis, which include the famous apocrypha scene of Adam s Deed (in the
central part of the northern wall), the continuation of Genesis, The Life of St. Gherasim and The life
of St. Antony the Great (on the western part of the northern wall), the Blessed Virgin with the Baby
with two Archangels (above the northern entrance door to the church porch), The Parabola of the
Wasteful Son (to the left of the same door), The Tributes (on the northern part of the north-west
abutment), the immense Doomsday, the most important theme that appears in the exterior decora¬
tion tended by Grigorie
Roşea
(on the whole western wall and on the western surfaces of the building
abutments). To these themes some portraits are added: that of the benefactor of the church, the
Metropolitan Bishop Grigorie
Roşea
and that of Daniil
Sihastrul
-
presented together,
-
to the left
of the southern door of the church porch. Close to them, on the southern surface of the south-west
abutment an excellent ¡mage of St. George s Battle, the patron of the church, with a dragon is repre¬
sented. Very close to it on the adjacent surface formed by the thickness of the abutment the ¡mages
of St. Grigorie
Dialogul
(in the superior register) and that of St. Nifon (in the inferior register) are
presented. Similarly the images of St.
Silvestru
(superior register) and
Noe
the Just (inferior register)
are placed on the north-west abutment. Each of these scenes, themes, ¡mages and ¡cons, especially
the groups of archangels, seraphs and cherubs, prophets, apostles, saint soldiers, hierarchs, pious,
hermits, Israelite rulers are accompanied by adequate characterisation and interpretation.
The exterior frescoes at
Voroneţ
are contemporary with the painting of the church porch. They
are especially expressive, monumental and rich in details. They represent the apogee, the supreme
achievement that the medieval art in Moldova in the 16th century could reach. The appearance of
the phenomenon of Moldovan exterior painting, the exterior walls at
Voroneţ
are its height, has
been a great interest with researchers. The phenomenon has become a great interest with numerous
Romanian and foreign research workers, major points of view on this phenomenon were expressed
by Josef Strzygowski, David
Talbot
Rice, I. D.
Ştefănescu,
André
Grabar,
G.
Boskovic, V. Grecu,
Μ. Α.
Orlova, Vasile
Drăguţ,
Michael
D.
Taylor,
Anca Vasiliu,
and others who published important contribu¬
tions for the investigation of the phenomenon.
The section Iconography at
Voroneţ
by the nun
Gabriela
Platon
attempts to select the most repre¬
sentative pages concerning the iconography at
Voroneţ
starting with opinions that „have survived
the times and considered by the author relevant in the present investigation of the
iconographie
program of
Voroneţ.
The theological interpretations though predominate. The whole
iconographie
material at
Voroneţ
is thematically grouped sometimes breaking the chronology in favour of the
combination of the aesthetic and theological criteria.
-324-
Mănăstirea Voroneţ. Istorie, cultură, spiritualitate
Reviewing the chronology of the construction and painting of the church at
Voroneţ
from
1488
till
1547
two main aspects are underlined: if the construction of St. George s Church, during the reign of
Stephen the Great, is considered the apogee of the Moldovan style in architecture, then during the
reign of
Petru
Rares
the painting of the church porch and of exterior front sides of the same church is
considered the apogee of a national style in painting.
Characterising the interior painting the author considers that it impresses by the clarity and rigour
of
iconographie
development, by the vigorous drawing, by the chromatic scale with grave accords, by
expressivity of the characters that is not at all
stereotypie
or conventional.
Having as a starting point Byzantine cannons, the authors of the
iconographie
program knew how
to adapt it to the peculiarities of the interior of a Moldovan church. According to the
iconographie
cannons proposed by the Byzantine painters, the dome was reserved for representing The Heaven s
Church, having on its vault the image of Jesus the
Pantocrator,
and on the walls of the tambour, in
ring-shaped registers, seraphs, angels, prophets and apostles. In small pendentives, the evangelists
were drawn. Their written „works make the connection between the heaven and earth. In those
four groins between the small and large pendentives the great holidays of the New Testament: The
Birth, Coming to the Temple, Baptizing, Face Change, etc. are presented.
In the conch of the apse of the altar is represented The Blessed Virgin with Jesus in her arms,
guarded on each side by two angels, as a symbol of sacrifice, and on the walls, The Secret Supper and
The Two Eucharists as a symbol of mystical communion and sacrifice, Washing of the Feet as a symbol
of lowliness.
The nave consists of several remarkable compositions especially those from the series of Jesus
Sufferings. In the lower register there are Saint soldiers, a symbolic representation of the Struggling
Church, and on the wall that separates the narthex form the nave, in the space between the door and
the southern wall there is The Votive Picture in which the benefactor-Stephen the Great-led by St.
Martyr George, presents the church to Jesus Christ, who sits on a throne. The Votive Picture offers the
scientific explorer of the past significant elements concerning the initial form of the church and the
princely costumes of the epoch.
The ensemble created in the narthex is characterized especially by its inclination for a decorative
interpretation of images. Above the registers with circles and medallions scenes from The Lives of the
Saints and the legendary sufferings of St. George, the patron of the church, are painted.
Among the paintings in the church porch the images of the Menologue are emphasized. The illus¬
tration of the calendar begins with in the middle of the semicircular vault in the southern part on
September the
1st
according to the Byzantine tradition. The novelty at
Voroneţ
is the fact that the
whole Menologue with those
365
days was illustrated in a quite small space of the church porch,
resulting in unprecedented profoundness of scenes; the latter are characterized by variety of compo¬
sitional solutions. Both for the fact that it is a unique collection of mural paintings in Moldova and
its artistic characteristics, the Menologue from
Voroneţ
is an outstanding achievement for the 16th
century.
Trying to understand the essence and significance of the whole interior painting of St. George s
church, the authors consider that it represents a road that leads to a single goal
-
to promote litur¬
gical life of people.
. ,. , _.
The examination of the exterior painting begins with the western front side on which The
Doomsday is represented. The Doomsday of
Voroneţ
can be considered one of the most significant
works representing this topic in the entire post-Byzantine art. Organized with rigorous clarity, the
composition consists of well-individualized groups and characters, the fact that permits to unravel
undoubtedly the meaning of every episode. Characterizing turn by turn scenes from
^^msday.
the author resorts to comparison with similar paintings from the
Athos
Mountain from Camposanto
of Pisa etc., concluding that the latter have nothing of the colour brilliance and the compositional
skills of the Moldovan artist.
. ..
c in rnmnar
In presenting images from the southern front side the author notices some mnovat.ons in
compar-
-325-
Andrei
Eşanu, Valentina Eşanu
¡son with other Moldovan monasteries painted earlier, among which: lack of the Acathistus Hymn;
presence in three registers of the Acanthus to St. Nicolas of seventeen scenes from his legendary
life, the saint considered a symbol of Orthodox Church, as well as the clearest illustrated story of the
Sufferings of St. loan the New from
Suceava
that is immortalized in twelve scenes characterized as an
appeal to be united in faith for defending Moldova.
A special attention is drawn to the investigation of the portraits of
Danul Sihastrul
and those of the
Metropolitan Bishop Grigorie
Roşea,
then the one of St. George equestrian in a battle with the dragon
situated on the south-western abutment. Then the author presents the composition The Tree of
lesei
which represents, according to the Bible, The Genealogy of Christ, from the southern wall of the
church porch to the lateral apse emphasizing the art of anonimous masters. To the right of the Tree
there are ancient philosophers considered by
Cristian
Church as those who forbore Christ s coming.
The northern front side of the church is reserved for the darkness and struggle against demonical
forces and it consists of the Genesis, The First Sin, The Banishing of the Forefathers from Eden, and
their difficult life against the soil till the Fratricide of Cain. On the same front side the Acathistus of
the Holy Virgin is situated. It is preserved only in the paintings glorifying the Blessed Virgin. There are
also episodes from The Life of St. Antony, as well as The Tributes, in which the influence of Romanian
folk in painting images is distinguished.
The presentation of the whole iconographical program from
Voroneţ
finishes with the representa¬
tion of the Ranking that is of the Divine and Earthly Hierarchy, for which the walls of the apse of the
altar and the adjacent ones of the nave and those of the lateral apses are preserved.
One of the ideas with which the discourse ends is that the blue of
Voroneţ
is the element of compo¬
sitional unification, a unity necessary for emphasizing the architectonical forms of St. George s Church.
Throughout the entire research work references to the works of some high-rank specialists in the
phenomenon of
Voroneţ
in medieval art are made.
I n section th irteen
Voroneţ
Monastery
-
an important centre of culture and spirituality
-
is shown
that especially after
1488,
through the effort of St. Stephen the Great, that of Daniil
Sihastrul
and of
other Fathers Superior and monks,
Voroneţ
Monastery has become an important centre of Christian
Orthodox culture and spirituality. Here are founded a scriptoria where books were copied, a monas¬
tery school where the future monks and aristocrats children as well as the future clerks and copyists
studied. For the celebration of the monastery as well as for the big holidays
Voroneţ
Monastery was
visited by voivodes of Moldova who would bring expensive presents among which expensive object
for the religious service, clothes and books. Strong influence upon the spiritual life of
Voroneţ
Monas¬
tery was made both by St. Daniil
Sihastrul,
who guided and encouraged Stephen the Great after a
difficult war with the Turks, and the Metropolitan Bishops Teofan the I and Grigorie
Roşea,
who
offered their material and spiritual support and contributed to the prosperity of the monastery in the
16th century (the church porch is built, the exterior of the church and icons are painted, books are
copied). During its existence
Voroneţ
Monastery was visited by numerous Christians and monks from
the nearby monasteries and from distant places such as Ukraine, Russia, Bulgaria, Serbia, etc. Guided
by the father superior Macarie, in the 1760S-1780S the cultural and spiritual life in the sacred place is
marked by obvious enlivenment. The interest in the past of the monastery and of the whole country
is raised, but the annexation of
Bukovina
baffled many cultural and spiritual activities at
Voroneţ.
PARTII
of the work entitled The DIPTYCH OF
VORONEŢ
MONASTERY consists of an introductory
study, the body and the photocopy of the entire diptych.
The Introductory Study shows that
Voroneţ
Monastery, like other ecclesiastical centres, had a
diptych that was thought lost, but which was discovered recently in the Central Scientific Library
Andrei
Lupan
of the Academy of Sciences of Moldova (Chisinau). It is stated that the present docu¬
ment was preserved in a translated version by Vartolomei Mazereanu in
1775.
It is stated that the
Diptych of
Voroneţ,
besides its ecclesiastical value is considered, due to its contents, an important
source for the history of Moldovan State of the
15th-16th
centuries. Therefore its publication opens
new horizons for research and discovering of the past.
-326-
Mănăstirea Voroneţ. Istorie, cultură, spiritualitate
This manuscript has
157
pages and is written with Cyrillic letters. The Diptych consists of two
parts: part I from
1488,
when it was started, till
1775;
part II (the new Diptych), which consists of
records beginning with
1775
till
1828.
The authors of the study have determined that the old Diptych
which was started by St. Stephen the Great in
1488
as a basis had an old Diptych (Fore-Diptych), that
recorded a great number of Moldovan voivodes and which also included completely unknown names
from the 14th century and the first half of the 15th century and it also included at least some families
of
boyars
with the names of all members, people who supported the monastery with money and
donations.
-part
lof
the Diptych consists of a Title, an Introduction by Macarii, the Father Superior of
Voroneţ ,
texts of the big and small funeral service, a Table in which the benefactors of the monastery were
included, days in which they were to be prayed for and the things they presented the monastery.
As it follows, the recording includes the Diptych itself in the translation of Vartolomei Mazereanu
from Slavonic in Romanian. It opens with Stephen the Great, the benefactor of the monastery, and
the members of his family, names of Moldovan voivodes from the Mth-lSth centuries, Stephen the
Great s siblings, followed by Stephen the Young with his family,
Petru
Rares
voivode
with his family
(Moldova s voivodes from the first half of the 16th century), other voivodes with their families from
the
17th-18th
centuries. After them many Moscow „tsars are written to be prayed for, beginning
with Ivan the Terrible till Elisaveta Petrovna, from the
loth-ieth
centuries. As it follows the Diptych
includes numerous families of
boyars
benefactors from the
löth-ieth
centuries, including names
of nineteen
boyars
killed by the Turks in the battle of
Valea Albă
in
1775,
then many names of
archbishops and bishops of Moldova beginning with the Metropolitan Bishop Teoctist, contempo¬
rary with Stephen the Great, till metropolitan bishops contemporary with
Vartoìomeì
Mazereanu
from the 1770S-1780S, followed by many names of fathers superior, monks, deacons from
Voroneţ
and other monasteries of
Moldova,
priests with their relatives, nuns, as well as a great number of
laic people written in the Diptych in the section „Praying for the community . At the end of Part I
the translator probably tried to make some totals according to the sections of those included in the
Diptych, with that end in view making some calculations, showing how many people were included
in each section, as follows: „the blessed benefactor Stephen
voivode
with his family
- 20
people,
...,
„boyars
benefactors with their families
- 653
people, etc, stating that in the old diptych were
included names of
2062
people. Part I of the diptych ends with a „Teaching Word by Macarii the
father superior of
Voroneţ
for praying for the benefactors.
-
part II (the New Diptych)
(1775-1828),
consists of a Table of names of new benefactors and
in what days they are to be prayed for, then follows a list of all voivodes of Moldova from
Dragos
voivode
till Grigore
Alexandru Ghica voivode,
the list made by Vartolomei Mazereanu after „The
Moldovan Chronicle , followed by other voivodes written later; as well as of many names of metro¬
politan bishops, bishops, archbishops of Moldova (Dragomirna,
Putna
and from Serbian State), fathers
superior, monks, deacons from
Voroneţ
Monastery; archimandrites and fathers superior from other
monasteries; priests with their relatives; big
boyars
with their families; merchants with their families,
all of them written between
1775
and
1828.
The Diptych of
Voroneţ
Monastery is written in a beautiful and correct Romanian language.
Judging by its scientific importance, the Diptych of lorone Monastery as a value can be compared
with the diptyches of
Bistriţa, Neamţ,
Putna,
Moldoviţa
and other monasteries and it represents
an exceptionally valuable historical document because it opens new ways of discovering the past
of this sacred place, of the epoch of Stephen the Great and also because it offers new information
about tens of generations of people of different ranks, from the highest to the lowest ones, from the
history of Moldovan State of the
ШЬ-Ші
centuries. Together with other diptyches and sources
this document will surely play an important role in the whole spectrum of historical written sources
concerning the history of Moldovan State.
In section two
-
The Diptych of
Voroneţ
Monastery. The Text
-
For a greater safety in reading the
original text (written with typed letters) of the document in the present edition both the transliter-
-327-
Andrei
Eşanu, Valentina Eşanu
ated
and the photocopy of the text were included: The Diptych of
Voroneţ
Monastery. A Facsimile
after mss.
28756
from the Central Scientific Library „Andrei
Lupan
of the Academy of Sciences of
Moldova.
PART III of the present work entitled
-
STUDIES IN LIGHT OF THE DIPTYCH OF
VORONEŢ
MONAS¬
TERY
-
consists of four studies in which a series of issues concerning the foundation of Moldovan State
and its first voivodes are tackled as well as investigations concerning the most important personali¬
ties from the entourage of Stephen the Great on the basis of original information from the diptyches
of
Voroneţ, Moldoviţa
and other monasteries. As an aim of these investigations the authors try to
throw more light on the process of foundation and evolution of Moldovan State during the 14th
century in relations with Hungary and Poland. Special attention is paid to the internal political life as
well as to the role of some voivodes and suchlike, such as Ignatie
luga
the treasurer,
Luca Arbore,
the
porter of
Suceava
and Maria Oltea
-
Stephen the Great s mother.
The study
-
The Foundation of Moldovan State. Voivodes from the 14th century- consists of three
sections. In the first one entitled
-
The issue of foundation of Moldovan State. A principle approach,
the attention is drawn to an incorrect approach from the point of view of the authors on the occasion
of the so-called 650th anniversary of the Moldovan medieval state. The authors emphasize that via
the actions launched by the communist authorities of the Republic of Moldova the latter tried to tear
the events that took place in the middle of the 14th century at the east of the Carpathians from the
similar processes that took place in the 9th-14th centuries in the Romanian area that is the founda¬
tion of some states which crowned with the foundation of Romanian and Moldovan States. All these
events ought to be viewed in their whole as componential parts of the same process of coagulation
of some forces and political centres both in the internal and external spheres.
In the second section of the research work
-
Considerations concerning the consolidation of
Moldovan State in the second half of the 14th century
-
starting from some original approaches
both of data and information from the diptyches from
Voroneţ
and
Moldoviţa
monasteries, and
those of some known documents, concerning especially the privilege given in
1408
by Alexander the
Good to Liova merchants, the authors attempt to prove the presence, in the area to the east of he
Carpathians, before the foundation of the Moldovan state, of two or more political nuclei or voivodal
centres which, as a result of some complicated processes were gradually united before the year
1387
in Moldovan State and that the internal customs of the Moldovan States still kept after this date
during the reign of Alexander the Good represent some reminiscences of privileges or giving
ups
to
former local reigns by the central authorities of the Moldovan State as a compromise in the process
of territorial unification of the Moldovan State between its historical borders
-
from the Carpathians
to the
Nistru
and the Black Sea.
In section three of the same research work-Voivodes from the 14th century -the authors attempt
to investigate the presence of a great number of unknown voivodes included in the diptych of
Voroneţ
Monastery among Moldovan voivodes from the 14th century. In comparison with the data from
other diptyches, among which those from
Bogdana
Monastery of
Rădăuţi, Bistriţa
and
Moldoviţa
monasteries, as well as those from the historical documents and chronicles the authors attempt to
clarify and draw details in the commented lists of Moldovan voivodes made by first-rank specialists
in Romanian historiography such as
Constantin
Rezachevici,
Ştefan Sorin Gorovei
and Pavel Parasca.
In the
genealogic
study New information concerning the family of Ignatie
luga
the treasurer on
the basis of the investigations accomplished by
Ştefan S.
Gorovei, who succeeded in identifying the
tomb of one of Stephen the Great s treasurers at
Putna
Monastery. It was Ignatie
luga.
This way he
combated the wrong opinions of some historians, ideas among which one that asserts that the high
official was a traitor in the wars led by Stephen the Great with the Turks. The authors of the present
research study using some original information from the Diptyches of
Voroneţ
and
Moldoviţa
monas¬
teries carried on their research and consequently identified some unknown members of his family.
Especially it was discovered that the high official, after marrying
Anastasia,
besides
Mihail
and Sofia
had other three children: loann, Maria and
Dimitra.
Besides this, they attempted to prove that ¡n the
-328-
Mănăstirea Voroneţ. Istorie, cultură, spiritualitate
Diptych of
Voroneţ in
1481-1482
alongside of
Ignatie
luga
and his wife
Anastasia
and their son
Mihail,
there are names of their grandchildren losif and
Petru,
whose destinies still remain unknown. The
increased attention towards the treasurer Ignatie
luga
is also due to the fact that he was in a some¬
what way a relative of Stephen the Great s.
The
genealogic
and prosopographic study The Origin and the Family of
Luca
Arbure in light of
Original Sources is dedicated to one of the most important personalities from the entourage of
Stephen the Great of his son s,
Bogdan
the Ill-lea, and that of his grandson,
Ştefăniţă voivode -
Luca
Arbure, a porter at
Suceava.
After the investigations accomplished till the present moment they
succeeded to draw the conclusion that the presence of
Luca
Arbure around Stephen the Great during
his last days and around his son and grandson was due to the fact that he was a close relative of
Stephen the Great s. They were supposing that
Luca
Arbure s father was
Cârstea,
one of the brothers
from the part of Stephen the Great s mother. The authors of the study had as support the results of
the investigations accomplished by their predecessors and their own prosopographic study. They
also have presented unknown information which is the diptyches of
Voroneţ
and
Moldoviţa
monas¬
teries, they have drawn the conclusion that
Luca
Arbure was indeed the son of Stephen the
Geaťs
half-brother (on his mother s part), but not that of
Cârstea s son,
but that of loachim s son, the latter
can be identified with „Arbure Senior . The nickname Arbure, as the authors admit, appears to come
from the first husband of Maria Oltea, Stephen the Great s mother. The close relation between
Luca
Arbure and Stephen the Great and his successors made
Ştefăniţă voivode
suspect the big porter of
trying to get the throne of the state and, seeing a rival in him, he murdered him in
1523
together
with some of his sons. The same original sources allowed the authors prove that
Luca
Arbure had two
or even three wives and not one, according to previous information. Ha also had the corresponding
number of rows of children from his wives. The authors also attempt to prove that the famous church
from
Arbore
(the former name of the village was
Solca)
was built by the big porter in honour of and in
order to be prayed for, his first wife, Maria and children from this marriage, children who had tragic
deaths after the attacks of the Turks. All this information concerning the origin and the family of
Luca
Arbure was systematized in a rigorous family tree that is annexed: The Family of
Luca
Arbure. The
Family Tree.
In the study Maria-Oltea
-
the queen ofMotdovan State the authors investigated a vast spectrum
of sources (voivodal documents, tomb writings, books inscriptions and numerous diptyches) in which
the name Maria or Oltea occurred. It is stated that Stephen the Great s mother was a legal wife of
Bogdan
the II because she had a title „the queen . She was the wife of the
voivode
of Moldovan State,
Bogdan
the II
(1449-1451),
the father of Stephen the Great. The authors reject the idea that she was
an illegal wife of the mentioned
voivode.
The volume
Voroneţ
Monastery is endowed with a rich illustrative material, impressive references
and an Index of names, places and matters.
-329-
|
| any_adam_object | 1 |
| author | Eşanu, Andrei 1948- Eşanu, Valentina 1960- |
| author_GND | (DE-588)129727040 (DE-588)1011450437 |
| author_facet | Eşanu, Andrei 1948- Eşanu, Valentina 1960- |
| author_role | aut aut |
| author_sort | Eşanu, Andrei 1948- |
| author_variant | a e ae v e ve |
| building | Verbundindex |
| bvnumber | BV036855104 |
| ctrlnum | (OCoLC)706041933 (DE-599)BVBBV036855104 |
| era | Geschichte gnd |
| era_facet | Geschichte |
| format | Book |
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| id | DE-604.BV036855104 |
| illustrated | Illustrated |
| indexdate | 2024-07-09T22:49:28Z |
| institution | BVB |
| isbn | 9789975511711 |
| language | Romanian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-020770995 |
| oclc_num | 706041933 |
| open_access_boolean | |
| owner | DE-12 DE-255 DE-Re13 DE-BY-UBR |
| owner_facet | DE-12 DE-255 DE-Re13 DE-BY-UBR |
| physical | 384 S., [18] Bl. Ill. |
| publishDate | 2010 |
| publishDateSearch | 2010 |
| publishDateSort | 2010 |
| publisher | Pontos |
| record_format | marc |
| series | Istorii şi documente necunoscute |
| series2 | Istorii şi documente necunoscute : Monografii |
| spelling | Eşanu, Andrei 1948- Verfasser (DE-588)129727040 aut Mănăstirea Voroneţ istorie, cultură, spiritualitate Andrei Eşanu ; Valentina Eşanu Chişinău Pontos 2010 384 S., [18] Bl. Ill. txt rdacontent n rdamedia nc rdacarrier Istorii şi documente necunoscute : Monografii 4 Zsfassung in engl. Sprache Kloster Voroneţ (DE-588)4751580-6 gnd rswk-swf Geschichte gnd rswk-swf Kloster Voroneţ (DE-588)4751580-6 b Geschichte z DE-604 Eşanu, Valentina 1960- Verfasser (DE-588)1011450437 aut Istorii şi documente necunoscute Monografii ; 4 (DE-604)BV036855096 4 Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020770995&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020770995&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Eşanu, Andrei 1948- Eşanu, Valentina 1960- Mănăstirea Voroneţ istorie, cultură, spiritualitate Istorii şi documente necunoscute Kloster Voroneţ (DE-588)4751580-6 gnd |
| subject_GND | (DE-588)4751580-6 |
| title | Mănăstirea Voroneţ istorie, cultură, spiritualitate |
| title_auth | Mănăstirea Voroneţ istorie, cultură, spiritualitate |
| title_exact_search | Mănăstirea Voroneţ istorie, cultură, spiritualitate |
| title_full | Mănăstirea Voroneţ istorie, cultură, spiritualitate Andrei Eşanu ; Valentina Eşanu |
| title_fullStr | Mănăstirea Voroneţ istorie, cultură, spiritualitate Andrei Eşanu ; Valentina Eşanu |
| title_full_unstemmed | Mănăstirea Voroneţ istorie, cultură, spiritualitate Andrei Eşanu ; Valentina Eşanu |
| title_short | Mănăstirea Voroneţ |
| title_sort | manastirea voronet istorie cultura spiritualitate |
| title_sub | istorie, cultură, spiritualitate |
| topic | Kloster Voroneţ (DE-588)4751580-6 gnd |
| topic_facet | Kloster Voroneţ |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020770995&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020770995&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV036855096 |
| work_keys_str_mv | AT esanuandrei manastireavoronetistorieculturaspiritualitate AT esanuvalentina manastireavoronetistorieculturaspiritualitate |