The Eighth Tribe, 1977 (4. évfolyam, 1-12. szám)
1977-12-01 / 12. szám
December, 1977 THE EIGHTH TRIBE Page 9 anchors in Géza’s grand design for making Hungary an acceptable member of the European Christian Commonwealth. But to be effective, they had to be accompanied and followed by a total restructuring and reorientation of the existing Magyar society and culture in the direction of Christian -Civilization. Soon after marrying the daughter of his main rival, the gyula of Eastern Hungary, Géza succeeded to the princely throne. In line with his long-range policy for Hungary, one of his first steps was to contact the victor of Lechfeld (Augsburg), the Holy Roman Emperor Otto the Great, to offer his friendship and alliance, and to ask for Otto’s help in Hungary’s conversion to Christianity. Although already close to death, the old emperor was only too glad to oblige. With the collaboration of Bishop Pilgrim of Passau, he soon dispatched a number of missionaries to Géza’s court at Esztergom. Thus, in the year 973, Géza and his family were baptized, along with as many as perhaps five-thousand leading Magyars of Géza’s entourage. And so the Christianization of Hungary had officially begun. True, Prince Géza himself never really became convinced that Christianity was the only true religion. And thus — as the German chronicler Thietmar of Merseburg observed — “he continued to sacrifice also to various false gods..., claiming that he is rich and powerful enough to do so.” But it was still this hitherto neglected father of King Stephen who set Hungary and the Magyars upon the course of Christianity and European Civilization. Stephen himself was already educated as a Christian. As such, for him to follow the policy of Christianization was a natural course that stemmed from his religious and cultural upbringing, implanted into him by some of the great religious leaders of his age, including St. Adalbert of Prague and Bishop Pilgrim of Passau (Bogyay: Stephanus, 8-19; Erdélyi: Magyar tört., I, 37-60; Hóman: Magyar tört., I, 166-180). Recent historical research has pointed out that Géza’s role in establishing the institutional foundations of Hungarian Christianity and monarchy were also greater than hitherto presumed. According to Gy. László, for example, at the time when they were baptized by one of Pilgrim’s missionaries in 973, both Géza and his son Vajk received the name of Stephen, in honor of the patron saint of the City of Passau. But, as opposed to Vajk, who came to be known as Stephen, Géza very seldom used his Christian name. For this reason the first Hungarian coins that he had struck during the 980’s, and bearing the inscription “Stephanus Rex” (King Stephen), had all been attributed to his son, King St. Stephen. If Professor László is correct, then Géza 71 in the 18th century has exhibits of woodcuts, color woodcuts and early studies; over 250 works are on permanent display. The museum operates with a staff of five people, and already had several thousand vistors. The opening address was given by Gabor 0. Pogány, Chief Director, National Galley, Budapest and was followed by a performance of old Hungarian folk songs by the popular folk singer, Ferenc Beres. The ground-breaking ceremonies included the planting of American dogwood trees in the restored historical gardens. A banquet for 150 dignitaries and friends was given by the Mayor of Sárospatak. Sons, Dr. Daniel Dómján, M.D. and his wife from New York, and Dr. Michael Dómján, Ph.D., and his wife from Texas were also there. Our Heritage in America Column Editor: Joseph Széplaki HUNGARIANS IN AMERICA (continued from previous issues) Reprinted from: The Hungarians in America 1583-1974; by Joseph Széplaki. The book can be ordered from the editor. Second Wave: Economic Immigration (1870-1917) 1870 Rapid industrial expansion in the United States created such a shortage of laborers that desperate measures were taken to induce the poor people of Europe to come here. Large corporations sent representatives into Hungary at the end of the nineteenth century to recruit workers. These agents did not always abide by immigration laws, and many abuses were recorded. From 1870 onward there was a mass emigration from Hungary to the United States. Since full-scale industrialization had not yet reached Hungary, the emigrants escaped from the poverty and the misery of the Hungarian semifeudal system. They were, for the most part, unskilled agrarian laborers who left their native country for economic rather than ideological reasons. Many came to the United States with the intention of saving money and returning to Hungary to live there in better material circumstances. Broken families, men outnumbering women, shocking congestions, and unpleasant living and working conditions characterized the life of most immigrants round the turn of the century. Their departure confronted the government of Hungary with a dilemma. On the one hand, it was better for the dissatisfied to leave than to stay and riot; on the other hand, entire villages became depopulated. From 1900 onward, the Hungarian government tried to improve living and working conditions at home in order to reduce the number of economic emigrants. At the same time, it tried to lure the moneyed American Hungarians back to Hungary by strengthening their ties with their native land, e.g. by sending them free flags and books, subsidizing Hungarian language
