RUTHENIANS
278
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
