The Tsangos of Romania - Corvinus Library - Hungarian History
The Tsangos of Romania - Corvinus Library - Hungarian History The Tsangos of Romania - Corvinus Library - Hungarian History
This is what he answered: "They are not one nation since theirspeech, clothing differs from village to village, their number issmall and, I believe, they were Hungarianized by the priests inMoldavia." This was a theory taught by the Rumanians who,we know have distorted quite a bit of their history. They teachthat the Hungarians in Romania are Rumanians but wereHungarianized.With this statement they legalize all that they are doing to theHungarians.In the seminary of Bakó, students speaking Hungarianare not really admitted, the priests there prefer students fromvillages where Hungarian is no longer spoken and the trace oftheir being a Csángó, can only be detected in theirpronounciation of the letter "s". In Bakó, after one of themasses, the priest asked money from the people to help the poorChinese who were living under bad conditions. The priestasked for 250 lejs from those who wanted to help and 500 lejsfrom those who also wanted to have a picture of the person theywere helping. Many of the Hungarians helped, even though,they were just as abandoned and in trouble as the Chinese.Pál Péter Domokos, also received a letter from one of thevillages, where two young boys wanted to become priests. Thevillage did not want to send the boys to Bucarest or Iassi wherethere are seminaries, because they were afraid that there, amongthe Rumanians, they would forget their mother tongue. As theCsángós are in need of Hungarian priests they did not wantthese boys to become Rumanian priests so they asked the help ofPál Péter Domokos to send these boys to a Hungarianseminary.The clothing of the Csángós are all made by the women.The designs of these clothes not only betray the village wherethe person wearing it comes from but, also wheather the personis a young girl, a bride, a woman with children, or an oldwoman. When the girls marry, a wooden circle is braided intheir hair and on that a shawl is placed which can never be takenoff.In the church of Dioszin, there is a legend about a crosswhich was carved by a man who after finishing it took it to thepriests for him to bless it, he, seeing the primitive cross said thatif this was what Jesus looked like he would rather not be saved.On hearing this, the man gave the priest 20 lejs and only then,did he bless the cross which is still in the church today.
In Pusztina, the people believe that if someone dies, hisor her soul stays in the house for three days and so they do notsweep in the house for three days in case they sweep the deadperson's soul out. They also leave food on the table for threedays for the dead person. After the death, the relatives lay thebody on the floor and wash it with a cloth, which cloth is laterput into the coffin with the rest of the things that were in contactwith the dead body, because the people believe that these causeillnesses. Then they lay the body on a wooden plank and fortwo nights the people, not just the relatives but everyone in thevillage stays up and prays by the dead. On the second nighteven more people come and this is the time to say good-byesince in the morning they place the corpse in the coffin. Theysew a pillow and instead of feathers they put flowers or sawdustin it and they place all the things which touched the dead body aswell as those things which might be needed by the dead in theafterworld eg. money, watch, glasses, rosemary, and the Bible(although nowadays since there are only few Bibles inHungarian the family gives it to someone). The needle withwhich the pillow was sewn, is either placed in the coffin or it isgiven to a couple who can put it on their pillow when they makelove and that way they will not have children. (These people donot know anything about birth control the RumanianGovernment did not allow pills and condoms to be used and thatis the reason why the Csángós have so many children and, asthey have small houses it often happens that three or fourchildren sleep in one bed.) When the body is in the coffin, it iscovered with a cloth except for the feet and eyes so that it can seeand walk in the afterworld. Then the funeral begins. Pál PéterDomokos took part in a funeral where the parish choir-mastersang a song and the people around the grave cried according tothe tune, if it rose then the crying became louder, and quiterwhen the melody fell. Also before lowering the coffin theyopened it and everybody kissed the dead person's face. Afterthe funeral there is a feast where usually the whole village isinvited. Then, it is believed that the soul of the dead staysnearby for 40 days which is the time for mourning, the men donot shave and the women leave their hair loose. At the end ofthe 40 days there is a mass for the dead person and anotherdinner for the relatives only. People believe that if the deadperson feels unconfortable is cold, hungry, or thirsty, one ofthe relatives either hears the voice or sees the face of the dead
- Page 1 and 2: THE TSANGOS OF ROMANIATHE HUNGARIAN
- Page 3 and 4: CONTENTS1. Foreword2. Bernadette P
- Page 5 and 6: Prepublication version for the Inte
- Page 7 and 8: THE HISTORY OF THE CSÁNGÓSIn orde
- Page 9 and 10: heathen Cumanians, had an important
- Page 11 and 12: TWO VOIVODS (VAJDASÁGS) AREESTABLI
- Page 13 and 14: 4. Bogdán voivode of Máramaros 13
- Page 15 and 16: 11 Tatros: one church no priest12 R
- Page 17 and 18: were no Hungarian priests and in 17
- Page 19: THE ACCOUNTS OF PÁL PÉTER DOMOKOS
- Page 23 and 24: Pátria. Unfortunately only a few c
- Page 25 and 26: Csángós the intellectuals are mis
- Page 27 and 28: ORIGINAL EDITION IN RUMANIAN:HORVÁ
- Page 29 and 30: with the Moldavian Rumanians for ov
- Page 31 and 32: XVIIth centuries they couldn't come
- Page 33 and 34: At the end we mention the fact that
- Page 35 and 36: ILLUSTRIS REGIS UNGARIAE"To Bela, f
- Page 37 and 38: Original version in Latin: Anton Ke
- Page 39 and 40: 10. Sibiu, 11th of April, 1552Repor
- Page 41 and 42: "Calatori straini", II. Page 160"Th
- Page 43 and 44: saying that they are Roman, keeping
- Page 45 and 46: Original version in Italian: MCSMO,
- Page 47 and 48: churches from that of the Rumanian
- Page 49 and 50: good, Hungarian village, all cathol
- Page 51 and 52: needed. There are 3000 Hungarians i
- Page 53 and 54: liturgy, I've ordered to preach in
- Page 55 and 56: its disappearance."Original version
- Page 57 and 58: Targul Frumos: (maybe Campulung), w
- Page 59 and 60: Bacau: 200 houses, and there are so
- Page 61 and 62: tradition, the prettiest I've ever
- Page 63 and 64: Tratus: church of stone and a chape
- Page 65 and 66: The Apostolic visit of Moldavia 164
- Page 67 and 68: In this town there is another churc
- Page 69 and 70: Solont and it has 70 souls for comm
In Pusztina, the people believe that if someone dies, hisor her soul stays in the house for three days and so they do notsweep in the house for three days in case they sweep the deadperson's soul out. <strong>The</strong>y also leave food on the table for threedays for the dead person. After the death, the relatives lay thebody on the floor and wash it with a cloth, which cloth is laterput into the c<strong>of</strong>fin with the rest <strong>of</strong> the things that were in contactwith the dead body, because the people believe that these causeillnesses. <strong>The</strong>n they lay the body on a wooden plank and fortwo nights the people, not just the relatives but everyone in thevillage stays up and prays by the dead. On the second nighteven more people come and this is the time to say good-byesince in the morning they place the corpse in the c<strong>of</strong>fin. <strong>The</strong>ysew a pillow and instead <strong>of</strong> feathers they put flowers or sawdustin it and they place all the things which touched the dead body aswell as those things which might be needed by the dead in theafterworld eg. money, watch, glasses, rosemary, and the Bible(although nowadays since there are only few Bibles in<strong>Hungarian</strong> the family gives it to someone). <strong>The</strong> needle withwhich the pillow was sewn, is either placed in the c<strong>of</strong>fin or it isgiven to a couple who can put it on their pillow when they makelove and that way they will not have children. (<strong>The</strong>se people donot know anything about birth control the RumanianGovernment did not allow pills and condoms to be used and thatis the reason why the Csángós have so many children and, asthey have small houses it <strong>of</strong>ten happens that three or fourchildren sleep in one bed.) When the body is in the c<strong>of</strong>fin, it iscovered with a cloth except for the feet and eyes so that it can seeand walk in the afterworld. <strong>The</strong>n the funeral begins. Pál PéterDomokos took part in a funeral where the parish choir-mastersang a song and the people around the grave cried according tothe tune, if it rose then the crying became louder, and quiterwhen the melody fell. Also before lowering the c<strong>of</strong>fin theyopened it and everybody kissed the dead person's face. Afterthe funeral there is a feast where usually the whole village isinvited. <strong>The</strong>n, it is believed that the soul <strong>of</strong> the dead staysnearby for 40 days which is the time for mourning, the men donot shave and the women leave their hair loose. At the end <strong>of</strong>the 40 days there is a mass for the dead person and anotherdinner for the relatives only. People believe that if the deadperson feels unconfortable is cold, hungry, or thirsty, one <strong>of</strong>the relatives either hears the voice or sees the face <strong>of</strong> the dead