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 RUTHENIANS

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RUTHENIANS

ahasia {Homo foetus est) and the addition of the i ot Syna (Filioque) were adopted to conform to the prac- tice of the Roman Rite. The same may be said of the practice of covering the chahce while on the altar, and this in turn has made the ripidia or fans disappear as altar utensils. In the prayer of contrition before communion the Ruthenian priest strikes his breast three times as in the Roman Rite. Among the special modifications in the Liturg>- by the Ruthenians is the order of the antiphons. The three week-day antiphons, Psalms xci, xcii, xciv, are introduced directly into the text of the Missal, while on Sundays in their stead (when there is no feast-day having special antiphons) Psalms Lxv, bc\-i, and xciv take their place. The Typika, Psalms cii and cxlv, as well as the Blazhenni (beatitudes) are not said except in monasteries and monastic churches. At the recital of the Creed the priest holds up the aer without moving it to and fro. Just before the ante-communion prayer the priest performs an ablution of the tips of his fingers. The Ruthenians do not add hot water to the chalice after the Fraction, as all other Greeks do, for this was abolished by the Synod of Zamosc (tit. iii, sec. iv). They have also abolished the use of the sponge in purifying the paten and chalice, and use instead the finger for the paten and a veil on the chahce. A final ablution is introduced, and the holy vessels remain on the altar until the Mass is finished, instead of being carried to the side altar {prothesis) as in the Byzantine Rite.

The absence of the deacon or deacons in the Ruthe- nian Mass will be particularly noticed, for that is the rule except in cases of cathedral Masses or pontifical Masses, corre.sponding to the usages of the Roman solemn high Mass, and then the deacon is usually a priest who reverts to his former order. The diaconate among the Ruthenians is now chiefly a grade to the priesthood, and not a permanent order for parochial work. There is no distribution of the antidoron or blessed bread at the end of the Ma,ss in the Ruthe- nian Rite. Nor do they have the custom of giving communion (by a tiny drop from the chahce) to infants and children under four years, as in the Russian Orthodox Church. The clergy among the Ruthenians usually follow the Roman rule and are shaven, unlike the general rule among the Greek clerg>' of other countries, whether CathoUc or Or- thodox. They do not wear the kamilafka or straight cyhndrical Greek biretta, but have invented for themselves a round headpiece or crown, something Uke the mitre of a Greek bishop, and they also wear the close-fitting cassock of the Roman Rite, instead of the loose robe with flowing sleeves used by the Greeks in other countries.

BociAN, De modificationihus apwl Ruthenos subxntrodxictis in ChryHoatomika (Rome, 1908), 929-69; Khoinatbki, Zapadno- Rwrnkaya Tserkovnaya Unia v yeya Bogosluzkenii » Obriadakh (Kieff. 1871); Pelesz, Geschichte der Union, 11 (Vienna, 1880); Lilurgia St. loanria Zlalouxtaho (Zolkieff, 1906).

Andrew J. Shipman.

Ruthenians (Ruthenian and Russian: Rusin, plural Rwiini), a Slavic people from Southern Russia, Galicia and Bukowina in Austria, and North-eastern Hungary. They are a,\n<) called in Russian, Maloros- siani, Little Russians (in allusion to their stature), and in the Hungarian dialect of their own language, RuHHuifikH. They occupy in Russia the provinces or governments of Lublin (Poland) Volhynia, Podolia, KiefT, Tchemigoff, Kharkoff, and Poltava, in Russia, and number now about 18,000,f)00. In Austria they occupy the whole of Ea.stem Galicia and Bukowina, and in Hungary the northern and north-eastern countif'H of Hungary: Szepes, Saros, Abauj, Zemplin, Ung, Maramaros, and Bereg, and amount to about 4,5f)(J,fXK) more. The Ruthenians along the border- land of the ancient Kingdom of Poland and the present boundary separating Austria from Russia proper are

also called Ukrainians {u, at or near, and krai, the border or land composing the border), from the Ukraine, comprising the vast steppes or plains of Southern Russia extending into Galicia. In the Austro-Hungarian Empire the Ruthenians are separated from one another by the Carpathian Mountains, which leave one division of them in Gahcia and the other in Hungar}\ The Ruthenians or Little Russians in Russia and Bukowina belong to the Greek Orthodox Church, whilst those of Galicia and Hungary are Greek Catholics in unity with the Holy See. For this reason the word Ruthenian has been generally used to indicate those of the race who are Catholics, and Little Russian those who are Greek Orthodox, although the terms are usually considered as fairly interchangeable. It must be remembered that in the Russian and Ruthenian languages (unlike in English) there are two words which are often indiscriminately trans- lated as Russia, but which have quite different meanings. One is Russ, which is the generic word denoting an abstract fatherland and all who speak a Russo-Slavic tongue, who are of Russo-Slavic race and who profess the Greek-Slavonic Rite; it is of wide and comprehensive meaning. The other word is Rossia, which is a word of restricted meaning and refers only to the actual Russian Empire and its subjects, as constituted to-day. The former word Ru^s may be applied to a land or people very much as our own word "Anglo-Saxon" is to English or Americans. It not only includes those who live in the Russian Empire, but millions outside of it, who are of similar race or kin, but who are not politically, religiously, or governmentally united with those within the empire. From the word Russ we get the derivative Russky, which may therefore be translated in English as "Ruthenian" as well as "Russian", since it is older than the present Ru.ssian Empire. From Rossia we have the derivative Rossiisky, which can never be translated otherwise than by "Russian", pertaining to or a native of the Ru.ssian Empire. Indeed the word "Ruthene" or "Ruthenian" seems to have been an attempt to put the word Rusin into a Latinized form, and the medieval Latin word Rulhenia was often used as a term for Russia itself before it grew so great as it is to-day.

The name Ruthenian {Rutheni) is found for the first time in the old Polish annalist, Martinus Gallus, who wrote towards the end of the eleventh and the beginning of the twelfth century; he uses tliis name as one already well known. The Danish liistorian, Saxo Grammaticus (1203), also uses it to describe the Slavs living near the Baltic; Sea. These Slavs were already converted to Christianity and th(name was probably used to distingui.sli them from the pagans. The term Ruthenian was well known in the eleventh century and its origin seems to be considerably older. It is said to have really originated in the southern part of Gaul in the time of Charlemagne. Wl\en the Huns overran Europe in the fifth century, they subdued the Slavic tribes with whom they came in contact and made them a part of their victorious army. Under Attila's leadership they pressed still farther west, devastating everything in their path, and penetrated into Northern Italy and the south-eastern part of Gaul. In the great battle at Chalons the Christian armies overcame them; a portion of the Huns' forces was slaughtered, hu1 other ]K)rt ions wcrr- dividcfl and scattered in small detachincnts througliout the coun- try, and the greater part of these were the Slavs who had been made captive and forced to join the army. After the death of Charlemagne they had settled largely throughout the land, and their names are still retained in various Latin names of places, as Rouerge (Protfincia Ruthenorum), Rodez {Segdunum Rutheni), and Auvergne {Augusta Ruthenorum). As these Slavic tribes furnished the name for the Latin writers of