by Michael Roman, GCU Honorary Editor, and the GCU Messenger

These ten short pieces were written for GCU Magazine and the GCU
Messenger, the publications of the Greek Catholic Union of the USA,
mostly by Michael Roman, K.S.G.G., GCU Honorary Editor, between 1989
and 1995 (the Easter-basket piece is an uncredited 1979 GCU Messenger
reprint). Together they cover the Carpatho-Rusyn calendar of customs
and superstitions -- Christmas in the lowlands and in the Carpathian
highlands, the pre-Lenten "Fašengy" (Mardi Gras), Pysanky and the
Easter basket, birth and baptism, a two-part account of traditional
marriage customs, burial customs specific to the village of Vapenik in
Šariš County, trial by ordeal, and a social-history piece on the lives
of Carpatho-Rusyn coal miners in America.

Rusyn Christmas Greetings, Symbolisms and Superstitions

There is no better way for me to begin this article than by extending
the same greetings and prayerful wishes spoken by a father some 80 years
ago in Jarembina of Spiš County in present day Slovakia. He said them at
the beginning of the Holy Supper or "Villija" Christmas Eve.
He began his prayerful greetings with the Rusyn "Christos Razhdajetsja"

• "Glorify Him!" He then continued:

"Wishing you happiness, health, peace and good fortune during
the Christmas Holy Days and in the New Year. May it be the will of God
that we repeat this Christmas Eve Holy Supper next year. And may the Christ
Child shower His choicest blessings on all of us. Amen." "S Nami
Boh!" God Is With Us!"

One of the most meaningful responses or hymns is "S nami Boh!"
"God is with us," which was sung with great fervor.

Symbolisms

Let us consider some of the Christmas symbolisms. Yes it is true that
garlic was used at every Holy Supper. The mother of the household dipped
the garlic in honey and made the sign of the Holy Cross on the foreheads
of all present symbolizing that they will experience in their lives not
only sweetness but also bitterness.

It must be noted that all partakers of the Holy Supper had washed their
hands and faces in a nearby stream. They did this in the symbolic belief
that they would be clean and healthy for the Holy Days and during the new
year. They also believed that they were following in the footsteps of the
shepherds who washed themselves before going to the manger to see the Christ
Child.

As we all know, little Jesus lay on the straw when the shepherds came
to worship him. The Rusyns symbolized this fact by placing straw on the
floor and also a little on the kitchen table which was first covered with
a white cloth that symbolized the swaddling clothes of the infant Jesus.
Then, of course, the delicious food was placed on the table. In the center
of the table was a large round bread symbolizing Christ as the Bread of
Life. In the bread was a burning candle symbolic of the Star of Bethlehem
which led the shepherds and the wise men to worship the Christ Child. All
told, there were twelve foods on the table which included fish, pirohi,
mushroom soup, sauerkraut lima bean soup, meatless holupki, stewed prunes,
mashed potatoes, garlic, honey, herring and bobal'ki. These twelve foods
were a symbol of the apostles of Jesus.

Living in an agricultural economy, the Rusyns especially took good care
of their domestic animals. In fact, the cattle were fed earlier than usual
on Christmas Eve in Jarembina, also receiving later some extra helpings
from the Holy Supper table.

Prior to the beginning of Holy Supper, a yoke had been brought into
the kitchens. The yoke symbolized that the families would have healthy
cattle in the upcoming year. Before Holy Supper began in Kamyonka of Spiš
County, the father and older sons brought into the hut a barrow, yoke chains
and a whip symbolizing that these things were in the stable where the infant
Jesus was born. There was a specific purpose for the yoke chains as exemplified
in the Christmas customs of Velikij Lipnik in Šariš County. In that village,
all present at the Holy Supper sat down at a table encircled by the chain
that was clamped to the four legs, thereby symbolizing the importance of
family togetherness.

The Jaslichkary

One of the features of Christmas celebrations in the Carpathians and
in America was the visit of the Jaslichkary - Shepherds of Bethlehem -
to the homes of the parishioners where they not only hurriedly re-enacted
the Nativity scene but also sang carols. The "Eastern Catholic Life"
for December 21, 1975 described the "Shepherds of Bethlehem"
in the following manner:

"The Jaslichkary are dressed in white garments with high stove
pipe cylinder hats and ribbons of flashy colors across their breasts. The
"Kuba" is a comedian and a great attraction, chasing children
with his wooden hatchet and threatening to kidnap the bad ones in his bag
which he carries for gifts from generous people."

It must be noted that the Jaslichkary I (the author) recall also had
a generous Santa Claus. The Jaslichkary began their visit with "Rozhdestvo
Tvoje"... (Troparion for the Birth of Christ) and followed with a
few Rusyn Christmas carols. The visit was concluded with the intonation
and singing of "Mnohaja Blahaja L'ita".. "Many Blessed Years."

Other groups and individuals added to the merriment of Christmas with
their house to house caroling. This author was one of them in the 1920's
singing Christmas carols in the Rusyn homes of Conemaugh and Franklin Pennsylvania....Ah
what blessed memories!

Christmas Superstitions

It is hard to believe, but it is true that Rusyns of old held on to
some superstitious beliefs while celebrating Christmas with religious fervor.
I will describe a few of them in the following paragraphs.

For example, in Velikij Lipnik, the father had spread, during the Holy
Supper, blessed poppy seeds throughout the hut. He did this in the belief
that they would chase evil spirits out of the house.

An axe played a superstitious role during the Holy Supper in Jarembina.
All present placed their feet on on axe under the table. They did this
in the belief that their feet would not ache during the Christmas Holy
Days and in the new year.

And back to Velikij Lipnik for another Christmas Eve superstition. It
was already mentioned that the chain encircled table symbolized family
togetherness. Well, there was a superstition attached to this symbol. It
was also believed that the firmly locked table would clamp tightly the
mouth of any wild animal seeking to destroy the family's cattle.

A Good Luck Omen

On the morning of Christmas Eve, all Rusyn households awaited with great
anticipation the arrival of a dark haired male youngster because they believed
such a person brought good luck. The same superstition was also believed
on New Year's Day. The women were admitted into the huts only after the
dark haired male had first entered.

However, the Feast Day of the Nativity of Our Lord Jesus Christ is no
superstition. It is one of the greatest religious Holy Days. S nami Boh!

Return To Table of Contents

**Last modified on September 20 1996

URL:http://www.carpatho-rusyn.org/xmas.htm

Greg Gressa [[email protected]]

The Carpatho-Rusyn Knowledge Base**

Christmas in the Carpathian Highland

Christmas in the Carpathian Highlands by
Michael Roman

*The below article first appeared in Greek Catholic Union

This is used with permission from GCU. Any other use without prior permission

*Thanks goes to Greg Kopchak for finding and HTML'ing
this article for us

In recent years many Carpatho-Rusins -- also known as
Rusins, Carpatho-Russians, Carpatho-Ruthenians or Ruthenians --- have been
showing a keen interest in their "roots," history, traditions
and customs. Some of the traditions, so enthusiastically observed by our
pioneers in America, then partially lapsed, are slowly but surely being
revived. With the approach of the Feast Day of the Nativity of Our Lord,
preparations are being made in many Rusin-American homes for Holy Supper
on Christmas Eve.

For many centuries Holy Supper on the eve before Christmas
was traditionally a special family meal for our Rusins. It was full of
meaning and symbolism. Even those who have unfortunately abandoned this
glorious tradition still recall and cherish the childhood memories of "Svjatyj
Vecer."

In a a booklet printed a few years ago, Father Joseph
Ridella, Donald Petyo and Michael Huszti of the Parma Diocese have emphasized
the importance of observing the traditional Holy Supper in the following
words.

"This custom of taking time to gather together
in joy as a family and to share a special meal is not only something of
fond memories but a vital way of reaffirming the importance of family where
we learn to love and be loved. Beginning our Christmas celebration with
'Holy Supper' is just as meaningful today as it was years ago; perhaps
it is needed even more now than ever before."

It is my hope that more of our Rusin-Americans heed the
call for the revival of the traditional Holy Supper on Christmas Eve.

Recalling his fond childhood memories of Christmas Eve
in the old country, a Rusin writer - Michael I. Dzamka of Cleveland, Ohio

• wrote a very illuminating article on "Rozdestvo na Verchovini",
  Christmas in the Highlands.

The Carpatho-Rusin article was published thirty years
ago in another fraternal newspaper, microfilms of which are at the Hillman
Library of the University of Pittsburgh. Most of the following paragraphs
are based on notes taken while reading the microfilm of the article.

Many of our older readers will recall that a strict fast
was fully observed on the day before Christmas. Some families -- in the
Carpathians and in America -- observed the fast so strictly that they did
not eat any food until Holy Supper. Only the drinking of water was permitted.
No wonder everyone waited for Holy Supper!

For the wife and mother of a Rusin family the day before
Christmas was a very busy one indeed. She spent it entirely in the preparation
of the various foods for Holy Supper and in cleaning the hut.

Holy Supper Table

When twilight arrived on Christmas Eve, the mother covered
the table with a white cloth in memory of the swaddling clothes of infant
Jesus. She then set the various foods in their proper places on the table.
The foods, prepared in or with oil, included fish, herring, bobalki, mushroom
sauerkraut soup or lima bean sauerkraut soup, meatless holupki, stewed
plums, mashed potatoes, honey, garlic.. etc.

In some villages there were twelve foods on the table,
symbolizing the twelve apostles of Jesus Christ.

In the center of the table was a large round loaf of bread
which symbolized Jesus as the bread of life. The candle which was placed
in the bread symbolized the Star of Bethlehem which guided the shepherds
and wise men to worship and adore the light of the world.

While mother prepared the table for Holy Supper, the father
fed the cattle a little earlier than usual. He then picked up some straw
and entered the hut saying:

"We wish happiness, fortune and health with the
approaching Feast Day of the Nativity of Our Lord, and we hope all of us
may live to another Christmas, live in peace and happiness and we ask God's
blessing upon all of us."

The straw was strewn on the floor and some of it was also
placed on the table, symbolizing the fact that little Jesus lay on the
straw in the manger.

Immediately before the beginning of Holy Supper, all participants
therein went to a nearby stream or creek to wash their faces and hands.
This was done in the belief that they would be clean and healthy during
the coming new year. The washing also signified that the shepherds first
washed themselves before they went to see the newly born Child.

Returning to the hut, they all enthusiastically greeted
each other with "Christos Razdajetsja! Slavite Jeho!" Christ
is born! Glorify Him! They then gathered around the table and the father,
opening the Holy Supper with prayer, asked God's blessings on the foods
they were about to eat.

The father then poured himself a drink and proposed the
following toast:

"Grant, Oh God, that we may live top an even better
Holy Night next year. May the Lord give good health to you, my dear wife,
and to our children, to my good and bad neighbors, to my friends and enemies.
May God bless all Christians here and abroad and may He grant eternal memory
and heaven to the departed. And above all, my Little Jesus, born this day,
bring peace, health and happiness!"

The mother replied:; "Daj Boze!" Grant it, Oh
Lord! She also took a little drink and expressed similar greetings. Tbe
older children were allowed to take a sip.

A Honeyed Sign of the Cross

After dipping her forefinger into the honey, the mother
made a sign of the cross on the foreheads of all present including herself.
The use of honey symbolized the mother's prayer that the lives of all present
will be sweet, without any bitterness. However, when the mother made a
honeyed sign of the cross on the forehead of her eligible-for-marriage
daughter, she expressed her prayerful wish: "May Jesus grant that
the young men will go after you like the bees go after honey!"

The mother then dipped garlic into honey and each one
present had to taste it. Our Rusin ancestors believed that garlic chased
away all pagan and evil spirits and kept them healthy. While giving the
garlic to taste the mother said:

"May God grant that you be as healthy as this
garlic!"

Yes even in this day and age there are many Rusin old
people who believe that garlic has curative powers.

With the symbolic preliminaries out of the way, all started
to eat the delicious strict-fast foods on the table. No one was permitted
to by-pass a food; he or she had to taste it at least.

After Holy Supper the cattle also received a portion of
each of the foods that were on the table, thus symbolizing the fact that
Jesus at His birth was surrounded with cattle. The Holy Supper ended with
an extemporaneous prayer by the head of the household who again expressed
gratitude to Infant Jesus and wished everyone a Happy and Blessed Christmas.

Most of the Rusin parents did not have Christmas trees
to decorate. Those that did have trees decorated them with the help of
their children immediately after Holy Supper. Singing Christmas Carols
(kol'ady) and hymns, they placed home-made ornaments on the trees.

Christmas Carols

Christmas carols and hymns were sung in every hut in the
village, starting immediately after the conclusion of Holy Supper. One
of the favorite carols was "Bozij Syn dnes' narodilsja," God's
Son is born today, composed by Bishop Basil Popovich.

The mothers participated in the carol singing with their
husbands and children. They had no dishes, pots, pans, knives, forks and
spoons to clean. There was a superstitious belief that someone who had
died in the family was hungry and would return on Christmas Eve to fill
himself up with what was left on the dishes or in the pots and pans.

Hut-to-hut -singing of carols and hymns also began after
Holy Supper. Young lads, upon entering the hut, started singing "Rozdestvo
Tvoje," "Your Birth," Divnaja Novina," "Wondrous
News," after which one of them extended the following greeting:

"Following an ancient custom we too, like shepherds
of old, have come to adore little Jesus. We humbly show our adoration and
thus glorify Jesus. May we, with his help, be able to celebrate these joyous
Holy Days in peace and happiness. We wish all of you peaceful and happy
holy days"

Receiving a monetary gift, the lads departed and continued
on their merry and carol-singing way.

And then came the Bethlehem Carolers or "Jaslickari"
to re-enact the Nativity Scene, stating that they were shepherds who had
come from Bethlehem and who had brought with them the manger of Bethlehem.
While performing the Nativity Scene, the "Jaslickari" sang a
few Christmas Carols, concluding with greetings from the Old shepherd,
"Staryj Pastyr":

"My dear fellow Christians, we are deeply grateful
for your warm reception. Our sincere 'Thank You' and the best of wishes
of this Holy Christmas Season. May the good Lord Jesus grant you all that
you need. May He bless you with health and happiness. May the these gifts
of the Lord be yours for many years!"

Shortly after the "Jaslickari" had departed,
the father and the oldest son and daughter trudged through the snow to
participate in the midnight services in the church, during which the entire
congregation, led by the pastor and cantor, in unison welcomed Infant Jesus
with enthusiastic, moving and hearty rendition of "S Nami Boh,"
"God With Us!"

Yes the enthusiastic singing of "S Nami Boh"
was a climactic conclusion to an unforgettable Christmas Eve in the Carpathian
Highland. May the just as enthusiastic rendition of "God With Us"
be a fitting climax an always remembered Christmas Eve in the Appalachians,
the Alleghenies, the Rockies, the Plains or anywhere in America!

Paraphrasing the old "Jaslickari," I conclude
with the following sincerest greetings:

"My dear fellow Christians, I extend the best
of wishes of the Holy Christmas Season. May Infant Jesus grant all that
you need and may He bless you with health and happiness now and during
the New Year. Christos Razdajetsja! Slavite Jeho! Christ is Born! Glorify
Him!"

The above article was first published in the Greek Catholic
Union Messenger, has been published in pamphlet form, and republished by
many newspapers over the years including the Byzantine Catholic World from
which the above text was taken from the December 9, 1990 edition.

This article is now considered the classic definition
of Christmas tradition by many Carpatho-Rusyns.

Return To Table of Contents

Rusyn "Mardi Gras," or Fašengy

The annual New Orleans celebration of Mardi Gras with its merriment,
foolery and a carnival atmosphere occurs on Shrove Tuesday. I (the author)
have been asked whether the Rusyns had similar celebrations to close their
pre-Easter Lenten period. They did not because Great-Lent for the Greek
Catholics began on Monday after Cheese-Fare Sunday, according to the Julian
calendar. However, they did witness such celebrations in Bardejov and other
large towns and villages with several ethnic groups whose Easter Lent as
Roman Catholics began on Ash Wednesday, while they were still, in most
cases, in the pre-Lenten period.

Fašengy - Pre-Lenten Period in Svidnik of Šariš County

Fašengy had its origin in the German word "Fasching" which
means carnival celebration with excessive merriment. Here is how the Svidnik
Rusyn Greek Catholics celebrated the Fašengy in a somewhat toned-down version
compared to other ethnic group celebrations in their midst.

The Fašengy or pre-Lenten period began on the day after Epiphany and
ended on Cheese-Fare Sunday. A dance for the youthful villagers was held
every Sunday evening, ending with a Grand Dance on Cheese-Fare Sunday.
I (the author) have noticed that dinner-dances are still held in most parts
of the GCU world, thus recalling the Fašengy period of old. According to
some historians, "it was natural that more Rusyn marriages occurred
in Svidnik during Fašengy than in any other period of the year." According
to Reverend Ivan Ladyzinsky, there were at least 30 marriages solemnized
during Fašengy.

Spinning Bees

The married women of Svidnik participated in spinning bees on weekday
evenings. The unmarried girls visited a different home for their own spinning
bees. The difference between the two visitations was the recent brides
and married women met at one pre-arranged home during the entire pre-Lenten
period, while the young unmarried girls did not.

The husbands took care of the domestic animals, chickens and geese and
kept the home fire burning. The young eligible men, masquerading as ghosts
or scarecrows visited the spinners.

The spinning bees of the brides and married women usually ended with
a snack and coffee. The spinning women often brought with them some "goodies"
and other foods such as milk, eggs and cheese, and the much needed firewood.
If they could not do so, they would bring a designated sum of money. As
mentioned before, the time and meeting place of the spinners had been agreed
to previously. They also had a common fund to buy liquid refreshments to
help keep them in good spirits, while spinning tales at the wheel.

When the young men arrived at the home of the spinners they were invited
to partake of the food and refreshments. They conversed among themselves
while waiting to escort the young women home.

Since the spinning bees were properly regarded as being in the best
tradition, they certainly filled a real social need. In some villages the
young people would go from house to house singing and dancing, and staying
a little longer in the house where there was a daughter or two. Some of
the married women frowned upon this custom because they believed such visits
would cause crooked feet in chickens and geese.

At the end of Cheese-Fare Sunday, the wives cleanly scoured the pots
and pans of any fat and grease as they prepared themselves for a seven
week abstinence from meat, milk and other dairy products. The chief meal
during Easter Lent was a sour soup called "zavarjanka". It consisted
of potatoes and homemade sauerkraut.

Return To Table of Contents

Carpatho-Rusyn Pysanky: Color and Beauty at Eastertime

The Carpatho-Rusyns have continued for many centuries the impressive
and colorful tradition of the priestly blessing of Easter baskets laden
with delicious Paschal foods. In a prior article entitle "Easter Customs
and Symbolisms", this writer presented a description of the Easter
basket and the symbolic meanings of its contents.

The present article is dedicated to describing the meaning of the symbolic
and thematic representations (motifs) applied on the Pysanky, the Rusyn
name for the beautiful hand-decorated Easter eggs. It is not our intention
to describe how the motifs - thematic representations - are applied to
the white eggs. Such information can be found in books dealing with Pysanky.

The Pysanky, pronounced "pi-sun-ki" are, indeed, one of the
most beautiful components of our traditional Easter baskets. The pysanky
which symbolize a new life and resurrection, are significantly described
in an Easter card containing the following verses:

*"The Easter Egg is a symbol *

of the miracle of birth

*And the beauty of creation *

as each Spring renews the earth

*But, even more, it represents *

Christ's rising from the dead

*And the message of new life and hope *

His Resurrection spread......."

Easter Greetings

The Carpatho-Rusyn Greek Catholics in America and in Europe greet each
other from the Feast Day of the Resurrection until Ascension Holy Day with
the triumphant words: "Christ is Risen" - "Christos
Voskrese". The response is "Indeed, He is Risen"

• "Voistinu Voskrese!" During his lifetime this
  writer has seen the preceding triumphant greetings on the pysanky in English
  and in Rusyn, using the Latin or Cyrillic alphabet in Rusyn.

While the pisanka itself reminds us of a new life and resurrection,
the beautifully decorated Easter eggs have on their shells many symbolic
and thematic representations (motifs). A detailed description of these
motifs can be found in a recently published book "Rusyn Easter Eggs
from Eastern Slovakia," originally written by Pavlo Markovyc and translated
by Maria Skorupsky.

As a result of reading, with the help of special magnifiers, the section
on motifs, the writer has obtained newer and deeper appreciation of the
artistry of our beautiful pysanky whether they are painted in Eastern Slovakia,
Carpatho-Ruthenia, or here in America, and is taking the opportunity of
sharing his appreciation with the readers of the "Greek Catholic Union
Messenger."

TRIPLE BARRED CROSS

Before presenting brief descriptions of the basic motifs described in
Markovyc's book, we start with the triple barred cross of which Byzantine
(Greek) Catholics in America and Europe are proud. Two versions of the
three barred cross appear on our pysanky. One has the lower bar slanting,
while the other has the lower bar placed in a horizontal position.

According to the booklet, "Symbols of the Church," edited
by Carroll E. Whitemore, "the upper horizontal arm (bar) represents
the place of the inscription over the head of the crucified Jesus. The
lower slanting arm (bar) represents His footrest, since the Eastern Catholic
Church believes Jesus was crucified with his feet side by side and not
crossed one over the other as usually pictured by the Western Church.

The following basic motifs are described by Markovyc in his colorful
book:

SUN MOTIF

The Sun motif is the oldest used by man in decorating ornaments and
Easter eggs. This motif, or thematic representation, was used also for
decorating eggs for other purposes. From time immemorial, man believed
in the mysterious power of the sun and until the coming of Christianity
he worshipped it as a deity. As the author wrote, "The sun is a source
of light and the symbol of power." This symbolic motif has the most
widespread usage among the Rusyns and is used in many forms.

STAR MOTIF

The Star motif is not only widely used by the Rusyns in Eastern Slovakia,
but also in Subcarpathian Ruthenia, now called Subcarpathian Ukraine, and
likewise in America. Down through the centuries, the stars have played
a prominent role among the Rusyn people. Before beginning their daily work
in the fields, the early Rusyns first looked to the stars for assistance.
It was believed by the ancients that each new birth a new star appeared
in the sky and then disappeared when death of the individual occurred.
There was also a superstition that if a star shone brightly at a person's
birth he would live a long life.

In most instances, the star motifs were usually applied to the "tops"
and "bottoms of the eggs and only on rare occasions to the oval parts
of the eggs.

WATER MOTIF

We all know that water is very essential to the existence of human life
and to the growth and progress of all peoples. Without water there cannot
be any life. That is why people have always settled near sources of water
such as streams, rivers, lakes and oceans. The Water motif has become an
important part of Rusyn folk art such as paintings, ornaments, pottery,
pysanky, etc. and it is represented by two or three parallel wavy lines
or strokes, "according to Markovyc".

The holy water which is a symbol of purity has been used to bless churches,
homes, newlyweds and for treatment of illnesses. There have also been other
reasons for applying water motifs to our pysanky.

TREE MOTIF

The Tree motif is considered by experts in pisanka artistry as one of
the most beautiful when compared with other motifs which are used to decorate
Easter eggs. This motif, as you will note, appears to have a human touch.

For the Rusyn ancestors the sun and stars were very far away, and the
nearby trees were much closer to them. Thus, a close relationship was developed
between the trees and the people. The trees were considered to have human
qualities and characteristics. The sap which flowed from an injured tree
was likened to blood by our Rusyn ancestors. They believed that the Linden
tree, which they highly regarded and venerated, had medical-healing abilities.
They applied the physical characteristics of the oak tree to a young healthy
man, using the expression: "Strong as an oak tree" - "Sil
' nyj jak dub."

FLOWER MOTIF

Flowers, as we all know or have experienced, bring a touch of happiness
and joy to their recipients either celebrating birthdays, anniversaries,
special occasions or if they are sick and disabled. The Rusyns also use
flowers for the above reasons or for decorating purposes. That is why the
flower motifs are so widely used on Rusyn ornaments or Easter eggs. Any
one or more of the following were used as flower motifs: grasses, clover,
branches, hollyhocks, spikes, guelder-rose, gentian, berries, rosemary,
flax, hemp, violet, grapes, red rose and so forth.

SWALLOW MOTIF

Here in America we annually hear or read about the swallows returning
to San Juan Capistrano at the beginning of Spring. The swallow has always
been regarded as a harbinger of spring, and the Rusyns of the Laborec Valley
in Slovakia can also boast about their swallows returning each spring.
To show this pride, they widely use the Swallow motif on their pysanky.

"The swallow, a much loved bird", writes Markovyc in his book.
He mentions that the Rusyns consider it to be a sin to kill a swallow,
the symbol of Spring, abundant harvest and happiness. The Rusyns also believe
that a house without a swallow is considered an unlucky abode.

BEE MOTIF

Beekeeping is one of the principle occupations of the Rusyns in Eastern
Slovakia and the Rusyn name for beekeeper is "Pcolar". For many
centuries the bees have been held in such high esteem by the people who
firmly believed that the bees should not be killed under any circumstances.
Bees and honey have been used in Rusyn folk medicine for many centuries
to heal various illnesses. The great Rusyn esteem and love for the bees
brought about the Bee motifs which are applied on Easter eggs and other
ornaments.

SHEAF MOTIF

The Sheaf ("snopy" in Rusyn), which symbolizes fertility,
an abundant harvest, and a hope for a huge supply of bread in the New Year,
is also used as a motif to decorate Easter eggs. During New Year festivities
and at family gatherings such a s christenings, wedding dinners and anniversary
celebrations the place of honor is reserved for the best sheaf in the center
of the table, The sheaf is usually used as the central motif of the pisanka
and is widely used in the Presov region of central Slovakia. The sheaf
motif is often applied in an ornamental band, running horizontally or vertically.

FISH MOTIF

Despite its present Christian symbolic meaning, the Fish motif on Slavic
ornaments made its appearance long before the coming of Christianity. The
appearance of the Fish motif is not exclusively of a religious origin.
The fish symbol signifies that the pre-Christian Slavs when fishing for
their food. From this pursuit of fishing folk tales and folk art about
fish emerged.

SPIDER MOTIF

The spiders, like the bees, were held in high esteem and regarded by
the Rusyns through many centuries. This high esteem demanded that no one
kill them at random. Parents warned their children not to kill spiders
because such deaths would bring ill fortune to their bodies.

Some people claimed the spiders were under the protection of the Blessed
Virgin and therefore they should not be killed. The author Markovyc quotes
an individual about this protection in the following words, "M. Kotyk,
a peasant woman from the village of Svetlice (in Eastern Slovakia), gave
us the following reason why the spiders were held in high esteem and were
not to be killed: "When the Blessed Virgin Mary was fleeing with Christ,
a spider spun up their tracks behind them. For this the Blessed Virgin
marked him with a cross. That is why spiders are not to be killed."

For centuries the Rusyns have considered the spiders to be lucky omens,
to be weather forecasters, and to have healing value in their folk medicine.

It is no wonder that the Spider motif in various forms has been so widely
used on the Rusyn pysanky in Eastern Slovakia.

CIRCLE MOTIF

The Circle motif, also call the "Magic Circle", appears on
Rusyn pysanky from the Presov Area villages in Slovakia. Earlier the Rusyns
believed that the circle had magical meanings, but that belief has by now
disappeared. However, until recent times the ancient significance did play
a prominent role in the lives of Rusyn peasants. In the book "Rusyn
Easter Eggs in Eastern Slovakia", the making of a circle is described
thusly: "Peasants used to make circles of twigs plaited to resemble
a chain. Circles were drawn with ashes or sand, marked with water, and
painted with whitewash, charcoal or chalk on stable doors. Poles or stakes
were planted into the ground in a circle. In all these practices, the purpose
of the circle was to protect man and property from evil.

Most frequent use of the circle was made in the fields where animals
grazed and harvests were reaped. It was used during a storm against lightning.
It also served as protection for human beings and animals against blood-sucking
vampires.

Although the circle (magical circle) has lost its ancient significance,
it is still used as a motif on the Rusyn Pysanky.

CONCLUSION

The above descriptions of basic motifs covers just a small portion of
the thematic representations which are applied on Rusyn Easter eggs. There
are many varieties and versions of the motifs already described. For example,
under the basic Tree motif, the following versions can be found: oak tree,
fir, tree, pine tree, oak sapling, linden tree, pine sapling, branches,
twigs, etc. It has been estimated that there are at least 200 motifs used
on Rusyn Easter eggs in Slovakia.

As a result of so many motifs on them, Rusyn Pysanky and ornaments certainly
give us an artistic portrayal of the life, environment, superstitions,
beliefs and religion of the Carpatho-Rusyn people from primitive times
until the present period.

"Christos Voskrese"

Voistinu Voskrese!"

Return To Table of Contents

How to Put Together a Traditional Easter Basket

How to Put Together
a Traditional Easter Basket

This reprint courtesy of the **Greek Catholic Union **

and first appeared** in GCU Messenger**, page 12 April
5, 1979

use or distribution is prohibited

Text by: Rev. Basil Kraynyak

All Illustrations by: Mary Ellen Petro

May You Have a Happy and Blessed Easter

Christ is Risen! Christos Voskrese!

Indeed, He is Risen! Voistinu Voskrese!

Carpatho-Rusyn Easter Food Recipes

Back to Carpatho-Rusyn Knowledge Base Main Page

Rusyn Customs, Traditions, and Superstitions at the Birth and Baptism of Children

Rusyn Customs, Traditions and Superstitions At the Birth and Baptism of Children

The Rusyns of Šariš County in present day Slovakia also had customs,
traditions and superstitions regarding the birth and baptism-confirmation
(chrismation) of their children.

Before the birth of a child the Rusyns in Bardejov and vicinity prepared
two sets of layettes and clothing for the infant: one for a boy and one
for a girl. The linen supply was kept at a minimum level because it was
believed that starting under such conditions the child would have a long
life.

If the mother had a painful and difficult labor, her husband had to
get a mouthful of water from a place where three little streams converged
and bring it to her. Evidently he could not talk to passerby's. If her
husbands mouthful of water did not help her, the mother walked on her bare
knees three times around the table, touching with her hands the four corners.
If this procedure did not hasten the birth of her child, the husband then
gave her a good shaking, thus helping (?) her with the delivery of their
child.

Baby's First Bath

When the baby was bathed by the mid-wife for the first time, all sorts
of tools and coins were placed in the water in the hope that the infant
would become a handyman or craftsman and become a wealthy person. Sugar
and salt were also added to the water with the expectation that the child
would grow to be a good, sweet and compatible human being respected by
his or her peers. In well-to-do families, a pen and pencil were given to
the baby hoping he or she would become a good student and subsequently
a clerk or author.

Having concluded the first bath, the mid-wife gave the child to members
of the household and relatives to be held and kissed as a sign of welcome,
after which the mother received the baby.

The mid-wife continued giving daily baths to the infant until and including
the day of baptism. However, the child's ears were not washed for six weeks
for fear of causing deafness. When the child was six weeks old, a melted
hot was placed into his or her navel for the purpose of getting out the
growing hair within. This was done to prevent any infection of the navel.

The mother in law of the mother or a neighbor brought caraway soup,
coffee and light food for the infant's mother along with bread, cheese
and other foods for the rest of the family.

Baptism and Confirmation (Chrismation)

Now it is time to write about the customs and traditions of the Rusyn
Byzantine (Greek) Catholic baptism and confirmation (chrismation).

A Rusyn baby girl was baptized and confirmed as early as possible after
her birth because it was believed this would bring about an early marriage
for her.

The godfather was usually a 17 or 18 year old youth or "parobok"
in Rusyn. The godmother had to be 15 or 16 years of age. Anyone who had
been asked to serve as a godfather or godmother had to accept this duty.
As one translator wrote about this duty, "such was the Christian obligation,
'the obligatory Christian precept'." The child was provided with the
"chrism-gift" by the godparents and it consisted of a two or
three meter linen cloth and a gift of money. The chrism was placed under
the baby's little pillow and was done because of the superstition that
it would help the baby become a rich adult. If the parents did not provide
the baptismal clothing, it was the godmother's obligation to do so.

Before the baptismal party left for church, either the midwife or the
godfather said to the parents of the infant: "We shall bring back
our newest Christian". Prior to their departure, the following procedure
occurred in some households - an egg and a prayer book were placed in the
threshold so that the child would become as firm as the egg and a good
Christian.

The baptismal-confirmation ceremony was solemnized on Sunday forenoon
or afternoon by the local Greek Catholic priest, with responses sung by
the parish cantor. The baptismal group went to the rectory following the
ceremony to record the infant in the Baptismal Registry. Either the father
or the midwife had to be present at this time.

Having fulfilled this obligation, the baptismal group returned to the
child's home where they were joyfully welcomed. The midwife expressed sincere
gratitude for the gracious welcome. In some villages the young godmother
performed this role. Having said "Thank You!" either one delivered
the following brief talk; "Slava Isusu Christu - Glory be to Jesus
Christ our Lord has blessed you, the parents, with this beautiful innocent
baby whom we have taken to God's house of worship and there we had forsworn
him or her away from the clutches of the Devil and through a solemn ceremony
had him recorded in the book of eternal life with the prayerful hope that
this baby will be of great help to the parents and a credit to his godparents.
With God's help, may these promising words be fulfilled, and may He bless
us all. Amen." After an exchange of joyful greetings among all
present, the 'infant Christian' was given to the mother.

"Krestiny" - Christening

That was the signal to start drinking toast to the health of the baby.
The toast consisted of a few words "Daj Boze zdorovl'a!"
"God grant health to the baby" and the response was "Daj
Boze!" "God do grant it!"

And then came time to participate in the "krestiny" - christening
which began with a prayer by either the midwife or one of the godparents,
depending on the village custom. It must be noted that the guests, relatives,
neighbors and close friends had usually been invited by the midwife at
the request of the parents. Most of the invited guests brought not only
gifts for the baby but also foods and liquid refreshment. The monetary
gifts were placed under the baby's pillow. The following is a list of foods
and beverages which made up the appetizing menu of the "krestiny":
soup and noodles, bread, rolls, pastries, beef meat, pork and sauerkraut,
holubki (cabbage rolls), bread pudding, studenina (kochanina) - jellied
pigs feet during the winter months. They certainly did not forget to bring
"palenka" liquor, wine and beer. Additional toasts were also
made during the delicious feast which was ended with a prayer of thanksgiving.

Then came the singing of appropriate folk songs led by the godmother.
Since the young godmother did not know many songs, the elderly midwife
of "baba" continues the singing of additional songs.

I (the author) have a vivid memory of the christenings in Conemaugh,
PA in the 1920's which - in many instances - followed the traditions described
above. However, in these years they added a very charitable act to the
christenings. The invited guests not only brought gifts for the baby, but
also gave a monetary gift to their parish church on this happy occasion.
This offering was usually collected by the church "kurator".

Vyvodki - Churching

Another very significant custom following the child's baptism was the
mother's "vyvodki" - churching or purification.

Prior to the baptism of her child, the mother lay in bed for a week
to get her strength back. If the lying in period lasted longer, the people
would say she was lazy. When she did get out of bed, she was allowed to
perform only very menial duties. The heavier tasks in the house were done
by the midwife and or husband. The mother was also not permitted to go
outside the house until she and her child departed for the churching -
also called the purification - ceremony performed by her priest. She had
to stay inside the hut because it was believed that an evil spirit would
substitute a changeling for her child during her absence.

When the mother went to be churched, she put on a certain article of
clothing inside out and hid a piece of garlic and a piece of bread on her
person. This was done, as she believed, to prevent her from becoming bewitched
by an "evil eye".

Here are a few superstitions about the mother's returning home after
the churching ceremony. If the mother met a man first, her next child would
be a boy. If the mother met a woman first, her next child would be a girl.
After the mother had given birth to one girl after another, or had given
birth to several girls in succession, in order to have the next child be
a boy, it was necessary for her to place the father's hat in the child's
bath together with a live rooster and to bathe the baby girl while the
mentioned objects were in the bath water. There was no mention in my research
whether or not this was a successful method.

Some Odd Practices

In some backward villages or families the practice of not washing the
baby with soap for a year was common, lest the child contract a rheum.
Sometimes even the baby's head was not washed, nor his nails cut. The mother
was allowed to bite off the infant's nails.

When two children who had not yet learned to speak met, they were forbidden
to kiss each other. This was done because it was believed that such kissing
would cause them to become mute.

Bone Dislocation

When the mother noticed that her child felt somewhat ill, she rubbed
his or her body with oil and made an examination to see whether some bone
was not out of joint as a result of rough nursing. To make sure this was
not the trouble, the mother brought the child's knee to his elbow on each
side of his body. When this was done successfully and the child did not
scream, it was evident that the child had some sort of other ailment and
not a bone dislocation. I (the author) had seen my mother perform this
examination many times on my younger sisters and brothers in the 1920's.

The mother also knew what to do when her child had a belly-ache - colic.
Chamomile tea was given to the baby and his or her belly was massaged with
oil and the stomach ache soon disappeared.

The treatments and pain relieving practices were handed down from generation
to generation and proved to be very beneficial since very few villages
had medical doctors. Oh yes, the Rusyns of the past did indeed have witch
and herbal doctors though.

The mother was proud and happy that she was able to breast feed her
infant children who were encouraged to take the breast feeding until their
second or third year of life because it was firmly believed that this type
of nourishment would make them wise and strong.

Although the customs and traditions of birth had some traces of superstition,
they often proved to be very beneficial.

Return To Table of Contents

Rusyn Marital Customs and Superstitions

Let us - you and I - picture in our minds the Rusyn weddings which were
celebrated in the early decades of this century. Of course, we will note
that those early marital celebrations did not have the significant necessities
of present day weddings. In the early 1900's there were no bridal shoppes,
no florists, no printed invitations, no special photographers, no limousines
or automobiles, no bakeries, no catered dinners and no ballrooms.

Nevertheless, the absence of the essentials of a modern wedding did
not prevent the Rusyn men and women from Carpathian Rus' from entering
into matrimony.

They reached the marital goal by first meeting each other while working
for their parents in the fields, or on special occasions and holy days,
in the homes of elders where and when they participated in folk singing,
dancing, telling or listening to stories and fables, and playing superstitious
games.

Especially very significant for the young Rusyns was the celebration
of Saint Andrew's Day in Kamjonka of Spiš County on November 30, according
to the Julian calendar. This day really had a special meaning for the Carpatho-Rusyn
boys and girls in the early decades of this century.

St. Andrew's Day Superstitions

On Saint Andrew's Day the young Rusyns of the Old Country would melt
some lead in small portions which then were thrown into cold water and
soon there emerged various figures from the rapidly cooling lead. These
figures would then be used to foretell the future of the young Rusyns present.
Unfortunately the author, Ivan Ladizinsky, did not describe how this was
done, I hope some of our readers can submit this information.

After looking at the leaden figures, the young women began cooking pirohi,
each of which had the name of a young man concealed within. The first pirohi
to rise to the top of the boiling water was opened to reveal the name of
the young man who was hopefully to become the husband of the young woman
who had concealed his name. Undoubtedly, this pirohi procedure was also
used in the case of some other pirohi rising to the top of the boiling
water. Perhaps this is the reason why our Rusyn mothers enjoyed preparing
and cooking pirohi for their families.

The following superstition was used to determine when the young man
would tell his parents that he was going to get married to the young woman
who had concealed his name in the pirohi. The young women made some wreaths
and went outside the hut to hurl them at the branches of a nearby tree.
If a wreath were caught on a branch at the first attempt, it was superstitiously
believed that the fortunate young woman would be married to the young man,
whose name was hidden in the pirohi, within the first year. If the second
attempt was successful, she would be a bride in the second year and so
forth....

There was another superstition as to the time of the wedding. In this
instance, the eligible maiden would knock at night on a pig sty. If the
pig "oinked" on the first knock, it signified that the young
woman would be married within a year. If the "oinking" came on
the second or third knock, she would have to wait two or three years before
those "wedding bells" would ring for her.

Yes, there was an additional superstition to determine when the wedding
would take place. According to this superstition, id the maiden had successfully
stolen some chopped wood from a neighbor at the very first nightly attempt,
she would be married within a year. Since the older and married neighbors
knew about this superstition, they made it quite easy for the young woman
to succeed in her marital quest.

Parents Hear of Their Son's Marriage Intentions

About 58 years ago I translated into English, Nicholas A. Hornyak's
lengthy Rusyn article on "The Marriage Customs of the Carpatho-Russians",
(Carpatho-Rusyns) of the Laborec Valley of Zemplin County of present day
Slovakia. Most of the following is a revised and condensed version of that
translation.

If a young man desired marriage, he had to ask his parents for their
consent. After he received the parental approval, he started a serious
courtship with the maiden he wanted to be his wife. The first step in the
direction of marriage was the betrothal announcement somewhat quietly in
the presence of the "engaged" couples parents and family members.
In most cases no "engagement ring" was given. The betrothal announcement
meeting was held in the home of the maiden. At the same time the parents
of the betrothed couple started to bargain about the dowry of the bride-to-be
which was to be given to her husband-to-be. All present enjoyed a feast
which consisted of cheese, rice, pirohi and liquid spirits and refreshments.
After the two sets of parents agreed on the dowry, they gave their blessings
and determined the date of the wedding.

Immediately after the betrothal event, the "engaged" couple
went to their priest for the preparation of the banns announcements. The
intended wife was not present in church when the first banns were announced
because it was believed that her future mother in law would become angry.
However, the groom to be had to be present, because if he were not, he
would be subjected to and ruled by his wife.

After the third announcement and a week before the wedding date, the
"fiancee" gave her "fiancé" an expensive handkerchief,
symbolic of her love for him. This usually occurred in the morning when
preparations were being made for another feast. The grooms ushers were
was tied together with a lengthy towel, symbolizing that the couple would
be bound together not only by love but also by law.

As the wedding day drew near, there was a great deal of activity in
the homes of both sets of parents who were making preparations for the
important event, in addition to cooking and baking for the feasts. Relatives
and neighbors helped by bringing gifts of food such as cheese, meats, baked
goods, etc.

The celebrations prior to the wedding started at the home of the groom
who danced with all his ushers (druzbove), signifying that the pre-marital
feasting had begun. Upon completion of this dance routine, fiddlers played
enthusiastically while the youth danced and sang merrily.

Exactly at midnight before the wedding, the young women, including the
bridesmaids gathered in the home of the bride for the purpose of making
wreaths from the "barvinok" - periwinkle. Widows were not permitted
to witness the wreath making in Ugoch County because it was believed, according
to George Gulanich, a native Ugochan, that it would bring misfortune to
the newlyweds.

As the bridesmaids were making the wreaths the sang the following:

"Barvinku, barvinku, l'ubl'u t'a nositi,

No pro chlopca molodoho mušu t'a lišiti."

Translated into English the above two lines are:

"Periwinkle, periwinkle, I love to wear thee,

But because of a young man I must leave thee."

The following was sung about the groom:

"Chija tota zastavochka

*Ponad selo machajetsja?" I tak dale. *

The above two Rusyn line in English are:

"Whose banner is it that is flapping

In the wind over the village?" and so forth.

After the wreaths were completed, the maid of honor took each one separately
and place them on bread to be used in the wedding procession and ceremony
by the bridegroom and the bridesmaids. She then made three complete dance
revolutions in the center of the room. Then the fiddlers played some music
while the young people danced to a few tunes and then retired to rest for
the "Big Day".

On the morning of the wedding day they got up very early in the groom's
home. Even the fiddlers came early to play dance music for each of the
members of the grooms family. As noon approached, a "starosta"

• old leader - was selected. Accepting the leadership, the starosta called
  the matchmakers to sit at the table to sing marital songs while they dined
  and drank beverages. At the same time the groom prepared himself for the
  farewell episode with his parents.

Continue On To Part 2

Return To Table of Contents

Rusyn Marital Customs and Superstitions — Part 2

The Farewell Episode

One of the ushers loudly proclaimed: "Father, mother, family and
relatives: Please sit down at the table." The parents appeared and
sat at the table. A bridesmaid then led the singing of the following Rusyn
song:

"Oj prijdi, rodino, I uvidi svojeho syna

Bo 'mu priblizhajetsja posl'idna hodina,

Ne bude sja zvati vecej parobochok,

Bo on podarujet miloj svoj vinochok."

A translation of the Rusyn song is as follows:

"Oh come, family, to see your beloved son

For whom approaches the farewell hour,

No longer shall he be called a swain,

Because he will give a wreath to his sweetheart."

After the rendition of this song, the "starosta" requested
the parents to bless their kneeling son. Having received the parental blessing,
the groom embraced and kissed them. And he did the same with all present.
The mother and sisters started to cry. The sobbing brought about the rendition
of the following Rusyn song:

"Oj ne plach mamochko, a t'išisja tomu:

Privede ti synochok l'udinu do domu.

L'udinu do domu tebji robotnicu

A serdcu mojemu pomochnicu."

A literal translation of the above Rusyn song is as follows:

"Oh mother, don't cry, but be happy

Your dear son will bring a person into your home.

A person to your home, a worker for you

And for my heart a dear helpmate."

After the farewells had been made, the wedding procession lined up to
go top the bride's home. However, before the departure, the groom's mother
blessed him and the group with holy water and encircled them three times.
She did this to signify a happy journey. Singing merrily along the way,
the procession soon reached the bride's home.

The standard-bearer headed the procession, proudly holding the banner
which the bridesmaids made for him. Behind him came the groom and his ushers,
"svaški" and young people. Also present were the musicians. All
the way to the bride's home, they sang the Rusyn song: "Mam frajirku!"

The following is an English translation of the Rusyn song "Mam
frajirku."

"A sweetheart I have who will tell me what to do

I will embrace and kiss her on a wayside road,

On a strewn road the cop won't halt me

And the burgess won't stop us, so we will smooch."

When the procession came close to the bride's home, the young people
stopped singing, and the bridesmaids began another song:

"We're proceeding farther and where we will stop

In Pipnak's landed estate where Maria waits for us."

But something unexpected happened when the procession reached the bride's
home. The door was locked and could not be opened, thus causing the "starosta"
to knock three times on the door and loudly inform those inside: "Highly
respected people: we are searching for someone who has been lost and the
trail leads to this home."

The "starosta" implied that the procession had come to get
the bride. From the inside came the reply: "Only the devil might
know who you are!" Maybe you are robbers and it would be risky to
let you inside. Show us some identification and tell us why you came here."

The elder leader of the procession - the "starosta" - took
the banner from the standard-bearer and said:* "This is the evidence
which brought us here. It is similar to the 'Star of Bethlehem' which led
the three Wise Men to Jesus in the manger."*After a continued
debate an agreement was finally reached concerning the amount of whiskey
which was to be brought inside, the procession was permitted to go into
the bride's home. Once inside, the "starosta" and the groom continued
looking for the "lost person", while the questioning continued.
Finally, the matron of honor was brought in to be recognized by the groom.
He was unable to "recognize" her and made vehement denials that
she was not the "lost person". The matron of honor then went
to the side of the best man while the fiddlers played some marital music.
The same procedure was followed in the pairing of the ushers and bridesmaids.
Then everyone waited for the arrival of the 'lost person', for they knew
that the bride would soon enter. When she was brought in, the groom quickly
hurried to meet his "lost person" - the bride in a beautiful
white gown with a special wreath atop her head. Before the wedding procession
started on its way to church, the bride and groom received the parental
blessings.

(Writers note: Sometimes the "starosta" would say "lost
fox" instead of "lost person")

It was a singing procession, led by the fiddlers, going on its way to
church for the marriage ritual. The following Rusyn verses were sung:

Koli totu fijalochku sijali,

Tohdy my sja l'ubovati pochali;

Ale tota fijalochka ne zyšla,

Uzh sja naša virna l'ubov rozyšla."

"Plachte, ochki plachte,

Slezy vybivajte;

Koho 'ste l'ubili

Vzhe bol'še ne majete."

The above two verses, freely translated into English are:

When that violet seed was placed in the ground,

A love for each other you and I found;

But that violet did not bloom

And our faithful love ended in gloom."

Oh cry, my eyes, do cry,

With tears over your face;

The one who had your love,

Is not in your heart's place."

When the wedding procession approached, the parish rectory, the bridesmaids
began singing again:

"Pan Otche, vstavajte,

Zasj zarobok mate,

Zvinchajete novu paru

Kotra otdast Bohu chvalu."

"Dear Father, be ready,

To benefit again,

As you marry this new couple,

Whose praise to God will be given."

After the wedding ceremony was solemnized by the pastor, the procession
left the church and went merrily on its way to the bride's home. Upon reaching
their destination the wedding party - at least most of it - sat at a table
and ate and drank as they continued singing happily. When night approached
the group began preparations for the bride's leave-taking from her parents.
In front of the home was a carriage in which a hope chest, cushions, etc.
Were placed.

After the bride had made her leave-taking from the parents, she and
the groom and a part of the procession went into the carriage and headed
for the groom's home.

There the bride was met with salt and bread, a symbol of cordial hospitality
among the Rusyns. Immediately she was taken into a cool room where spices,
seasoned vegetables, etc. Were kept. On her head a nightcap was placed.

Once again the wedding party began their happy singing with the following
Rusyn song:

"Vecherom byla d'lvka

V zelenom vinochku,

A dnes' jem zhena

V burim cipochku."

This is the literal English version of the above song:

"Last night I was a maiden,

Wearing a green garland,

But today I'm a lady,

With a grayish nightcap."

After the above song was rendered, the matron of honor and the bridesmaids
led the bride from the cool room to the main room where the bridal dance
began. It was then the matron of honor began repeatedly singing *"Nasa
mlada kral'ovna" - "Our Young Queen". *Everyone present
had to dance with the bride.

As soon as the bridal dance ended, the bride was placed on a table and
was given a baby to hold and then a little boy was held. This symbolized
that it was the desire of the new household to have a baby boy first.

The musicians continued to play and play, and the harmonious melodies
which were heard in the fields by the shepherds, partially awake, thus
receiving the glad tidings that the Carpatho-Rusyns were ending the celebration
of another traditional wedding.

(Note: When there was a general wedding reception, the invitations were
personally made by the ushers or the newlyweds. A general reception was
held on the following day or days. This writer has heard where wedding
celebrations last a few days sometimes.)

Return To Table of Contents

Burial Customs and Superstitions in Vapenik of Šariš County

The Rusyns of Vapenik not only had the basic customs and superstitions
of Vyšnij Svidnik but also had additional and different ones as will be
noted in the following paragraphs.

In Vapenik there was a superstition concerning time of death. If the
villager died during the night such a person was not destined to go to
heaven. If death occurred in the morning, the Vapenikchans believed that
his estate would be well managed by his heirs.

As was noted before, the above superstition and others were in existence
prior to 1945. This writer does not know if they still exist today - even
partially.

The Vapenikchans also believed that if a person died during the Holy
Week before Easter, he or she would be welcomed with open arms into heaven.
However, in other parts of the Carpatho-Rusyn territory, there was a superstition
that the Gates of Heaven were widely open to all who died during the Bright
Week, that is, from Easter Sunday to St. Thomas Sunday.

Dying on a Rainy Day

One must smile at this superstition: If an individual passed away on
a rainy day, the Vapenik villagers believed that the deceased loved liquor
excessively.

According to the superstition, the family was forbidden to fertilize
the land owned by the deceased from time of death until interment. The
family was also forbidden to clear the liquid residue from the top of the
sauerkraut in the barrel or to add water to it.

There was another strange superstition about nailing the top of the
coffin after the corpse had been placed therein. If a wisk of straw protruded
from the nailed casket, that meant another villager would soon be called
by death. It was also believed that a villager would soon die if the nail
fell to the ground during the nailing of the coffin. The casket maker had
to be extra careful.

Touching Large Toe

The Vapenikchans also believed that by touching the large toe of the
deceased, an individual would not have any fear of being haunted by the
ghost or apparition of the deceased, nor would he dream about the one who
died.

Water also played a part in the burial ritual. When a funeral procession
had to cross a stream, participants had to wash themselves as soon as possible
after the funeral. According to superstition, such washing would bring
good luck and enhance their attractiveness.

Clenched Fist

If a Vapenikchan died with a clenched fist, his or her estate could
not expect any prosperity according to superstition.

When a very sick person, suffering from extreme pain was about to die,
he was placed in front of or behind the stove. His family had gathered
in the same room. If this procedure failed to alleviate the terrible pain,
the sheaves of the pea plant were strewn on the floor and the dying person
was placed on the sheaves. During this agonizing period, all present knelt
and prayed, holding lighted candles. Subsequently the immediate family
members left the room to make it easy for the dying person to leave the
world in peace, without hearing their wailing's.

Death of a Young Person

When a young person was summoned by death, a small wreath was placed
on his head and a cross on his breast. A lighted candle was placed near
the dead person. If the deceased was unmarried, the young people made their
visitations in the evening. Although there was very little light in the
saddened home, the youngsters played various games throughout the night.
One such game was called "mill grinding" and was played in the
following manner: A youth lay on a bench in the middle of the room adjacent
to the coffin. He was covered with a large sheet and went through exercises
that suggested an illusion of a grinding mill. Another youth sat on the
stove - it must have been summer -and impersonated the miller. Each of
the girls was given the name of a grain. The miller started the game by
crying out "Now we shall grind wheat for dumplings." A young
man grabbed the "wheat" girl and threw her over the mill to the
boy on the bench. The miller continued to call out the names of the grain
girls until he came to the "barley" girl. As she was turned over
to the miller, the other "millers" applauded gleefully. In sadness
there was some gladness but no disrespect.

Was There Any Mourning?

Yes there was some mourning, but the family was stoic and did not weep
until the funeral day, when they became cognizant of the departure of a
loved one. During the funeral services the priest delivered the farewell
eulogy, mentioning the names of the survivors and then the mournful weeping
began with much lamentation.

At the cemetery, all present, after the prayers were said by the priest,
threw clods of earth on the casket in the grave. The grave digger usually
threw a hazelnut branch as the grave was being completely covered.

Immediately after the grave was covered, a member of the surviving family
poured whiskey and gave some bread to all who came to show their final
respect.

In Vapenik, the "komašna" or post-funeral luncheon occurred
a week later, after a Memorial Liturgy was celebrated for the deceased
in the local church. Perhaps the reason for celebrating the requiem Liturgy
one week later was because only the funeral service (and not the Liturgy)
was chanted in the early years prior to the interment.

Although the early Rusyns had many, many burial superstitions, they
did have respect for the departed.

Return To Table of Contents

"Ordalia" Determined the Innocence or Guilt of Our Rusyn Ancestors

Centuries Ago.......

"Ordalia" determines the innocence or guilt
of our Rusyn ancestors

We all know that the present court system in the United States of America
is based upon the principle by which an alleged or suspected criminal is
found guilty or innocent by a jury of his or her peers.

However, it wasn't always like this about 750 years ago - that is, in
the Medieval Ages - "Ordalia" was used to determine or
reach a guilty or acquittal judgement on the accused wrong doer.

How did such a legal system of "Ordalia" or "Trial
by Ordeal' begin?

Since the advent of man on this earth and his acceptance of a religion,
he has believed that an All Seeing God is the most formidable, actually
the best, witness for the innocent and a strong defender of righteous people.
The evil doer commits his crime at a time and place - at least so he thinks

• when and where no one sees the actual criminal action. Therefore, in
  the early centuries of civilization, especially in the Middle Ages, it
  became vitally necessary to call "the most righteous judge above the
  clouds" as a witness to the alleged crime or trespass.

This necessity brought about the "Ordalia", the "Trial
by Ordeal" system not only in the many countries of the Medieval World,
but also in the land of our Rusyn (Carpatho-Rusyn) ancestors.

Velikij Varaden

This writer faintly recalls the coal miners, after they were through
playing the sociable game of "Durak" or "Dunce",
in the 1920's, talk about the Rusyn ancestors travelling to "Velikij
Varaden" in the Hungarian plains to participate in a "Bozij
Sud", the Carpatho-Rusyn term for "Trial by Ordeal".
Perhaps someone may ask - "Why did they travel to Velikij Varaden?"

To obtain the answer, it is necessary to note that about 750 or so years
ago - the so called "Russka Kraina" or "The Russian
Territory" covered a large expanse of land from the north down to
the Marie Poch region and "Velikij Varadin".

The Prince or Commander of this Russian territory was Emerick, the son
of the Hungarian king, St. Stephen.

The large expanse of "Russka Kraina" was narrowed because
the Hun and Tartar invasions forced the Rusyns to leave the plains of Hungary
and retreat to the confines of the Carpathian Mountains.

While the Rusyns escaped from the invading hordes, they did not escape
from the criminal acts which they themselves committed. The suspected or
alleged evil doers were brought to trial. Many times the local judge or
chieftain was unable to determine who was innocent or guilty of the alleged
criminal offense. Consequently, he sent the disputants or suspects to Velikij
Varadin where the "Ordalia" determined who was guilty and who
was not.

Two Types of Ordeal

There were two type of "Ordalia:; the one-side (accused or defendant
only) and the two-sided (the accusee and the accused). In the one-sided
type the accused was forced to undergo the ordeal to determine if he was
innocent. In the type where two individuals were involved, the accuser
and the accused had to each participate in the trial by ordeal to determine
who was guilty.

Sometimes the antagonists in a two-sided case settled their differences
by fighting a duel; instead of going through the ordeal. The fallen or
slain disputant was always judged as being guilty.

The innocence and guilt of the accuser and accused was also determined
centuries ago by using a large cross. Both had to stand with outstretch
and uplifted arms before a cross. The individual whose arms dropped first
was declared to be guilty as charged. There must have been many innocent
individuals who were found guilty by this crude and primitive legal method.

The cross was also used in one-individual ordeal trials. The alleged
or suspected criminal was blindfolded and was led to a large cross under
which there were two canes, one of which had a symbol of the cross whittled
on it. If the accused individual chose the cane with the cross symbol,
he was declared innocent. It is evident that the alleged criminal had a
50-50 chance of "beating the rap".

Ordeal By Fire and Water

For one thousand years some Rusyn people lived within the jurisdiction
of the Kingdom of Hungary where the "Ordalia" was practiced,
as already mentioned in this article. During the reign of St. Ladislaus,
the Trials by Ordeal were often held in Hungary, with fire and water becoming
important factors in the determination of guilt or innocence of the accused.
There were two ways of using a very hot fire for this purpose. In one instance,
the suspect had to carry a very hot iron plate or a burning coal in his
hands for a short distance. In the other case, he was forced to walk a
few steps barefooted on a hot iron plate. The judge immediately wrapped
the burned hand or foot with wax covered rags. He then wrapped a new bandage
of clean rags in such a way that no one could do any tampering or give
some healing help. Three days later, the bandages were taken off the hand
or foot, and if the wounds appeared to be healing, the accused was declared
to be innocent. If the wounds were not healing, but festering and having
an odor of decay, the suspect was judged guilty.

Innocence or guilt of the accused was also determined in these trials
through the use of boiling or cold water. A ring was tossed into a large
pot of boiling water and the accused was ordered to get it out with his
arm. If the arm was not scalded, he was considered to be innocent. A scalded
arm meant that the accused was guilty.

Here is how cold water was used for determination: The arms and legs
of the accused individual were tightly bound and he was dropped into the
deepest part of a cold river or lake. This cold water ordeal was only used
in the late autumn and winter months. If the tightly bound individual started
to sink, he was pulled out of the water and revived because he was judged
to be innocent. If the accused did not sink and remained afloat - the judge
declared him guilty.

A determination of innocence or guilt was also made by using a piece
of holy bread or wafer host, which had to be eaten by the suspected criminal.
If he suffered no pain and did not feel sick, he was declared innocent.
This determination was based on the assumption that if an evil doer would
eat something holy, he would die almost immediately.

The ordeal trials were, to a large degree, without any solid basis for
the determination of guilt or innocence. However, in most cases they proved
successful because the gnawing conscience of the evil doer would cause
him to confess his crime instead of going through the trial by ordeal.

Yes, There Was Witch Burning

It is hard to believe, but it is true. Centuries ago, in the lands of
our Rusyn ancestors, witches were tortured and burned at the stake. However,
there was no Carpatho-Rusyn Nathaniel Hawthorne to write about these ghastly
episodes.

At that time, most Rusyns believed that there were women who practice
witchcraft, sorcery, hypnotism and bewitchery, and thus were able, because
of their alleged alliance with the devil, to bring sickness and misfortune
upon people and animals.

Before the torch was applied to the witches, a lengthy examination based
upon torturous ordeals was conducted to determine their guilt. A pictorial
illustration of a witch trial is shown above. The cross examiners used
many bestial forms or torture to force admissions of guilt. The witches,
sorcerers and enchantresses in that period were doomed to death whether
they admitted or did not admit guilt.

In conclusion, we all should be grateful to God that the court system
of centuries ago, as described in this article, has been replaced by the
present legal system.

Return To Table of Contents

Life of Miners in America

Their dangerous work did
not prevent the coal miners from enjoying fable-telling weekends

*The below article appeared in Greek Catholic Union Magazine,

This is used with permission from GCU. Any other use without prior permission

Among the founders and pioneers of the Greek Catholic Union were many
coal miners who also helped in organizing our Carpatho-Rusyn Greek Catholic
parishes in America.

The work of our early coal miners at the end of the nineteenth century
and the early decade of the twentieth century was full of many dangers,
fatal accidents, and lifelong disabling injuries.

There appeared in the 1908 Greek Catholic Union Calendar a very descriptive
Carpatho-Rusyn article - printed in the Cyrillic alphabet - on the life
of the miners and the dangers they face in digging coal. The author of
the original English article was John Mitchell, the first president of
the miners union. He said that he wrote the article because the American
public knew very little about the tragic and fatal accidents occurring
in the mines, and the terrible working conditions of the coal miners.

Mitchell used the following paragraphs for the purpose of enlightening
the public:

"I am referring to the half-million men and boys who are working
underground for us by day an night, separated and hidden from their fellow
men. Rarely do these men see the sun during their working week. They labor
very hard in permanent darkness with just a little light coming from their
miners' lamps, under often falling rock, coal, slate and sand. It certainly
is not pleasant to work under such dangerous conditions.

"They dig and shovel coal, while facing many dangers to their lives.
Hardly a day passes by without death or disablement for life occurring.
falling boulder, a huge lump of coal or slate rarely misses a coal miner.
Then too, he has to battle against suffocating, unhealthy and sometimes
fatal gases."

As mentioned above, the larger part of the coal miners week was full
of dangers and escapes from disabling and fatal accidents. No wonder they
looked forward to the weekends when they played card games such as "Fil'ko",
"Jack" and "Durak", "Dunce".

Card Games Were Followed By Story-Telling

On Friday or Saturday evenings, about 50 or 60 years ago, a group of
Conemaugh, PA coal miners gathered under a huge oak tree above main street
to play card games. The Headrick Spring was nearby and the writer of this
article brought the cool refreshing water to the card players. At first
he would watch them play and listen to the coal miners talk about their
hazardous occupation. Later, he also played "Fil'ko" or "Durak"
with them, mostly as a substitute.

At the conclusion of the card game, which usually ended with the players
wearing their miners' lamps, they talked about their youthful days in the
Old Country, and then the story-tellers, led by Uncle Afton, related the
fables they heard from their fathers and grandfathers. It is too bad there
were not tape recorders available at that time.

The story tellers always ended their fables with moral lessons. Some
of the fables I found later - in the late 1920's - in the Citanka-Reader
compiled by Father Joseph P. Hanulya which was printed in Cyrillic. Maybe
one of the story tellers - a self-educated individual - had quoted from
Father Hanulya's Reader. The following are some of the fables I still remember
although more than 60 years have passed since those weekend miners' card
games

1. THE BLACK ROOSTER

The burgess of a town wanted to discover who had stolen some money from
a villager. He gathered all the villagers in his hut and extinguished the
fire. He placed a soot covered black rooster on the table and requested
all to file past the rooster, gently touch him with one hand, and then
return to their places. The burgess emphasized that when the actual thief
would place his hand upon the rooster, the latter would crow loudly.

After all the villagers had filed past the rooster, the burgess asked
them if they had all touched the rooster with their hand.

"Yes, we did", came the reply.

"That is strange the rooster did not crow," said the burgess.
"There must be something wrong here. Let's have a fire and some light."

After the fire started to glow, the burgess requested all the villagers
to show their hands. All showed their hands and with one exception each
villager had a clean hand and a soot covered hand because the burgess had
rubbed the rooster with some soot.

Both hands of one young villager were clean. The burgess approached
him and announced "This one is the thief!" and had him arrested.

Moral: Do not steal!

2. A SPRING

It was a very hot summer day and little Stephen was walking through
a field. He was sweating profusely and a strong thirst had overcome him.
He finally came to a forest spring, from which water was flowing freely.

Although he was often told not to drink cold water when he was overheated,
he forgot about this warning and quenched his thirst as quickly as possible

Almost immediately he started to tremble, and when he reached home he
became very feverish and went to bed.

"Oh, oh!" he moaned, "who would have thought that such
clear, refreshing spring water would have caused me to be so sick."

His father overheard Stephen and told him: "It was not the water
which caused you to be sick, it was your own lack of concern for your health."

Moral: Don't blame someone else for the wrong
thing you have done.

3. THREE APPLES AND ONE PEAR

A certain man had a craving for fruit. He bought one apple and ate it.
Still his craving was not satisfied. He bought a second one which soon
found its way to the man's stomach. But the craving still remained.

Whereupon he purchased a third apple and ate it, and he still had a
craving for fruit.

Finally he bought a pear and after he had eaten it his craving had disappeared.

The man smacked himself on the head and said: "How stupid I was
to eat three apples without satisfying my craving. Why didn't I eat the
pear first?"

Moral: It often happens in this world that
some undeserving people get recognition and praise.

4. THE SAILOR'S REPLY

A sailor was talking about the dangers of a seafaring life. A businessman
heard him talk and asked the sailor:

"How did your father die?"

"By drowning," came the reply.

"And what was the cause of your grandfather's death?"

"My grandfather died by drowning," replied the sailor.

The business man then with great emphasis said:

"And you are not afraid to travel by the sea!"

The sailor did not answer this question. Instead, he started to query
the businessman:

"Will you tell me where your father died?"

"In bed," came the reply.

"And what about your grandfather's death?"

"He died in bed," answered the businessman.

"Then how can you go to bed without any fear?" the sailor
asked.

Moral: Often times we are doing the same thing
which we condemn in others.

5. THE BRAVE LAD

Ivan and Theodore were going into the woods to chop down and bring some
dry branches. They brought with them a hatchet and a sled on which to haul
the branches.

Twelve year old Ivan was chopping down the branches, while seven year
old Theodore was piling them on the sled.

Seeing that the sled could hold no more, they tied up the branches and
were about to start the journey homeward when from behind a tree appeared
a large grey wolf. He was larger than a domestic dog, holding his head
and ears erect.

Ivan did not loose his senses. He told Theodore to hide under the sled
while he grabbed his hatchet and calmly waited for the wolf to make his
move.

When the wolf approached his sled and began smelling around Theodore,
Ivan with all his strength swung the hatchet upon the wolf's head and the
latter immediately fell down unconscious.

The brave lad, in this manner, saved his young brother and himself from
death.

Moral: Do not lose your senses in the face
of danger, but be calm and cool!

6. HONESTY

Peter, the small son of a village blacksmith, was sitting under a tree
in a large forest, crying and praying loudly. A wealthy gentleman who was
in the woods at that time approached the lad and asked:

"Son, why are you crying?"

With sobs Peter replied:

"My mother is very sick and my Dad asked me to go to the village
for some medicine but somewhere along the way I lost the small bag with
the money."

The rich gentleman pulled out his pouch silk bag with some gold coins
and, turning to Peter said:

"Maybe this is your bag?"

"Oh, no, answered Peter, "mine was not as pretty, nor did
it contain so much money."

"Then maybe this one is yours," said the gentleman, and showed
Peter a purse-bag made of animal skin.

"Oh, yes, that is mine," shouted Peter joyfully.

The well dressed gentleman gave Peter the lost bag and while doing so
said:

"Since you were honest and prayed to God so fervently, I am giving
you mine with all the money it contains. God bless you, son!"

Moral: Although at times in this world it does
not seem so, honesty does pay.

7. TWO SQUIRRELS AND A FOX

Two squirrels found a walnut and began arguing between themselves.

"The nut is mine," said the first squirrel. "It was I
who saw it first."

"No, no," screamed the other squirrel. "I picked the
nut from the ground."

A fox who was nearby heard the argument and approached the combatants
and said she would settle the argument. She stood between the two squirrels
and bit the walnut in half and then made her decision.

"This half belongs to the squirrel that saw the nut first; the
second half belongs to the one who piked it up; and the kernel - the meaty
part of the nut - is mine for settling the argument between you two."

Having announced her decision, the fox gave the disputants the empty
half shells, and placed the meaty kernel in her mouth and departed.

Moral: Often times the third party benefits
when two are fighting.

May God grant eternal memory and blissful repose to the departed coal
miners from whom I first heard the fables of the Carpatho-Rusyn people!

The pioneer miners certainly played a prominent role in the development
of the GCU and Rusyn parishes.

Return To Table of Contents

Colophon

Ten pieces on Carpatho-Rusyn customs and folk life, nine by Michael
Roman, K.S.G.G., GCU Honorary Editor (copyright 1989-1995, GCU Magazine),
and one uncredited GCU Messenger reprint ("How to Put Together a
Traditional Easter Basket," GCU Messenger, April 5, 1979, copyright
1979-1998 GCU), are hosted at carpatho-rusyn.org (Carpatho-Rusyn
Knowledge Base). Captured 2026-08-05 from
http://www.carpatho-rusyn.org/customs/xmas.html, highland.html,
fasengy.html, gcupisan.html, easter.html, b%26b.html,
marriage.html, marriag2.html, burial.html, ordalia.html, and
miners.html. Published here under permission held by the New Tianmu
Anglican Church for this material, recorded 2026-08-05; all rights
remain with the original author/publisher, Michael Roman and the Greek
Catholic Union of the USA (GCU). Distinct from Mykola Musynka's separate
nine-part "Folk Customs of Carpatho-Rusyns" series and Jerry Jumba's "The
Carpatho-Rusyn Wedding," both elsewhere in this room -- three
independent authors covering an overlapping subject from different
angles.

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