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Difficult Memories

Edward Orbik (trzyma sztandar).

Childhood is probably the most carefree and happy period in everyone's life. Looking at my younger sister, I can say it with all firmness. I like to look at photos from my childhood. Recently, looking at family photos, I came across a photo of my grandfather. The photo was taken at our school in Netta on February 11, 2008. It was another anniversary commemorating the deportation of the inhabitants of the village of Netta Folwark to Siberia. Grandfather stood proudly in a middle and was holding the banner of the Association of Siberian Deportees, Augustów Division. I know that my grandfather was a Siberian Deportee and always took an active part in all commemorations of all those who stayed in this inhuman land. I decided to learn more about my grandfather and his childhood spent in distant Siberia. Unfortunately, my grandfather died on June 6, 2014, when I was nine years old. So, the most reliable source of information was my grandmother Jadwiga - my grandfather's wife, as well as my mother.

My grandfather - Edward Orbik was born on May 30, 1935 in Bargłów. He was the youngest child of Józef and Józefa Orbik. His mother, Józefa, died in 1938. Józef, who had to reconcile all duties with farming, took care of the children. They lived very modestly, but peacefully. Grandfather had older siblings - sister Helena, who got married and lived in the neighborhood, brothers Stanisław, Czesław and Mieczysław, and sister Jadwiga, two years older than grandfather.

The outbreak of war caused great confusion and poverty, and the entry of the Soviet Army did not improve the lives of the poor and large families of the local population. At the beginning of the war, the Germans took Helena's husband to work in East Prussia, and she returned with her son Jasio to her family home to help her father look after the siblings.

The first guerrilla organizations began to form and wanted to face the occupiers. Two of grandfather's older brothers - Stanisław and Czesław belonged to the local guerilla group. Both were young and wanted to defend their homeland. Stanisław fell in love with the girl from the neighborhood, Irena, who was very pretty and reciprocated his feelings. Irena also liked another boy who could not stand the fact that she chose Stanisław. Wanting to take revenge on the competitor, he reported to the NKVD that Stanisław and Czesław were in the resistance organization. In May, 1941, the NKVD arrested grandfather's brothers hiding in the barn - Stanisław (21 years old) and Czesław (20 years old) 1Great-grandfather Józef tried to buy them out of the hands of the NKVD, but it was too late. They were transported to Mińsk and there they weren't heard from again. Grandfather Edward, after 1989 tried to find them by writing numerous letters to the Polish Red Cross and NKVD Archives in Moscow, but to no avail. The answer was: disappeared on the territory of the USSR.

In June 1941, the NKVD knocked on the door at night and told everyone without exception to pack. Great-grandfather Józef packed the most important things: provisions, clothes and a rosary. Together with the children: Edward, Jadwiga, Mieczysław, Helena and her seven-year-old son Jasio, they were transported to the station in Augustów. That's how the grandfather and his family's Gehenna [biblical reference to hell] began. Perhaps if it wasn't for any of Stanisław's ardent feelings, my grandfather would never have been deported to the USSR, but we can't be sure. The fact is that the consequences for the guerilla activity were borne by the whole family.

Completing the entire transport took several days. People were placed in cattle cars, with virtually no windows, and the door was locked tightly. There were several dozen people crammed in the car without water, food, or fresh air. It is hard for me to imagine a six-year-old child who, instead of playing with his peers, sits squeezed into the corner of the wagon, unable to move. In the afternoon the exiles reached Grodno, where other cars were attached. German planes came and the bombing of Grodno and the surrounding area began. There were shots and screams of people everywhere. After crossing the Nieman River, the bridge was destroyed and that ended the deportation of exiles. The cars were shelled from planes, many of the convicts were wounded and killed. It was all terrible, my grandfather as a small child did not understand much of what was happening, but he remembered constant prayers, pious songs, lack of food and water to drink. They got a bucket of water regularly, but food was rare.

The first mountains that my grandfather saw in his life were not the Polish Tatras but the Urals. Years later, he remembered sitting on a bunk and looking through the small barred window to the snowy peaks of the Urals. Finally, after almost three weeks of onerous journey, they arrived. This was their new home - Krasnoyarsk Krai, Khakassia District, thousands of kilometers from home and Poland. They were accommodated in a barrack, where they could at least stretch their legs and sit comfortably on the ground. Then the trucks arrived and the journey continued. Grandfather's family ended up in the kolkhoz [collective farm]. They were accommodated with the Chakas family in a small mud hut. The hosts were not delighted with the new tenants. On the next day, all who could work went to work. Grandfather's father - Józef cut the grass, older brother Mietek also tried with a scythe. My grandfather Edek and his older sister Jadwiga, who was two years older, and nephew Jan remained in the care of their sister Helena. Everyone who worked received a bread allocation of 300-400 g, those who did not work - 150 g per day. They were hungry portions, too much to die, not enough to live. Somehow in the summer something could be collected, and these were mushrooms, some forest fruits or other vegetation that could be cooked. The landlady, who taught them a little about living in these difficult conditions, turned out to be very helpful. Grandfather's sister - Helena went out with her and collected various plants that saved the lives of the exiles more than once. Nettle was the most popular. Soups were cooked from it and dried. During the harvest, everyone went to work without exception. As part of the fun, my grandfather Edek collected ears of grain and hid them carefully in his pants. He brought home and there, in a primitive mill, it was ground into flour and they baked pies on a cast iron stove. In the summer water had to be brought from the stream, and in the winter the snow was scooped up, it was melted then and there was plenty of water. The worst were insects, which gnawed mercilessly in the summer, and in the mud huts, lice and bedbugs teased throughout the year. In the fall there were potato outcrops. Everyone worked without exception to collect as many as possible, because you could get some potatoes home. Some potatoes were buried underground in such small mounds, and under the cover of night, they were taken from the field to have winter supplies. It was theft, but you had to do it to survive. The summer in Siberia was hot and lasted for three months, and then it snowed immediately, which lasted until spring. In winter, temperatures dropped to -50 °C [-58 °F] or even lower. There were snow storms that completely covered the dugout's door and you couldn't go outside. You first had to clear away a mountain of snow to get out of the mud hut. Grandfather Edek did not have shoes, so in the winter he did not go outside, but when he got tired of sitting in the mud hut, he jumped outside and ran barefoot on the snow. Days and weeks went by in hunger and cold. After a year, the whole family moved to the neighboring Biei kolkhoz. Here they lived in a dugout after a family who moved to Abakan. It was a real luxury; they were on their own. Grandfather's father Józef got a job at the mill, brother Mieczysław was thirteen years old and he also became a miller's assistant. It was a real happiness, the work was hard, but you could always bring something home. Grandpa's brother Mieczysław smuggled some flour or cereal in his trouser pockets, and that was something. Grandpa Edek also tried to be very helpful. In the summer, he accumulated fuel for winter with his sister Jadwiga. They collected cow pies called kiziaki and dried them out in the sun so that in winter you can burn them in the stove. They collected brushwood in the forest. It was their job. But happiness did not last long. Helena's son, Jaś, who was eight years old, fell ill. The disease proved fatal. Later, my grandfather's father, Józef, fell ill. He could not go to work anymore and the whole obligation to support his family fell on Mieczysław. Sister Helena could not shake off after the death of her son, only her father's illness caused her to pull herself together and got a job milking cows. This work proved to be beneficial because she could bring a small cup of milk home. Father Józef was slowly recovering. Everything seemed to be all right, but Józef's condition suddenly worsened and the man died early in that year. The winter was so terrible then that it was not possible to bury him, it was only done at the end of May, when the thaw began. In this way my grandfather became an orphan.

Weeks and months passed, and the Orbiks were stuck in this gloomy reality, with no prospects for the future. They lived with the hope of returning home. Grandfather Edward went to work with his brother Mieczysław. He got old felt boots from him, so he already had shoes and could leave the house in the winter. My grandfather's job was cleaning and sweeping the mill. During this activity, you could earn something extra and bring back a bit of groats and flour. After the death of his father, the chairman of the collective farm wanted to take my grandfather and his sister Jadwiga to the orphanage, but sister Helena did not agree. She applied for their adoption, giving them her surname - Jasiński. This saved them, they were still Poles. Completing formalities took a while, but it was already a year when the Poles could move freely. Sister Helena walked several dozen kilometers on foot to arrange all the documents. This proved to be very helpful when returning to Poland.

Grandfather remembered the end of the war. Then there was a great holiday in the kolkhoz, the deportees had a day off from work. Everyone was hugging and crying. Poles counted on a quick return home - Poland. The repatriation campaign lasted a long time, because all the necessary documents had to be collected. Grandfather came to Siberia in the name of Orbik, and he left as Jasiński, and the authorities did not like it much. Sister Helena was running around the offices to settle everything and somehow it worked out. Her grandfather was grateful to her for the rest of her life for not leaving them in this inhuman land. In May, 1946, they boarded a train and returned to their homeland. Grandpa said it was the happiest day of his life. After five years of captivity and anguish, they returned home. Grandfather left Poland as a six-year-old boy, and he came back so experienced that many adults could not bear the weight of what he experienced.

Grandpa once wanted to write down everything he had lived through, but the memories were too painful. Experiences meant that he had his "remains" of Siberia: he never ate sorrel soup, saying that he had eaten this vegetable for life, he always had a supply of fuel and flour for the winter, and the bread he worshiped as much as possible.

Grandfather's childhood was tragic. I am glad that I could get to know his interesting fate. One thing I am sure is that we, modern children, bloated and nurtured, could not cope with all this. I am proud that I had such a grandfather. For me he is and will be a hero. He will stay forever in my memory and heart.

Praca uzyskała wyróżnienie 2. stopnia w konkursie “Historia jednej fotografii” zorganizowanym przez Muzeum Pamięci Sybiru w Białymstoku. Rozstrzygnięcie konkursu odbyło się 8 lutego 2018 r.

Translation and footnotes by Jay M. Orbik

  1. An underground organization named "Samoobrona" [Self Defense] was established in the Bargłów gmina, which issued the order to create "piątki" [a team of five]. Each trusted member of the movement was to choose four. At that time, the inquisitors mainly caught teachers, officers, and non-commissioned officers, [plus] peasants suspected of having contact with the partisans. In response to the arrests, young Poles, out of revenge, began to set fire to the buildings of those who agreed to join the kolkhoz [collective farm]. "Every Sunday, the buildings at the next one burned, and after the harvest, the fire consumed heaps of grain from the kolkhoz. The Soviets once again used the informers and arrested, among others, two Orbik brothers ... They also wanted to intimidate the young with conscription. They took those who were 20 years old but not over 50 years old.” "We, together with Kowalczyk, stood on the commission in Augustów. One of the doctors turned out to be friends, so a quiet agreement was enough and we were declared 75 unable to join the army. "

    J. Poziemski: Bohaterowie i zdrajcy, Kurier Podlaski. Nr 177 (1841), 12 IX 1990. Also in: Adam Sudoł, Stalin wobec kresów wschodnich II Rzeczypospolitej (jesień 1939) ZESZYTY NAUKOWE WYŻSZEJ SZKOŁY PEDAGOGICZNEJ W BYDGOSZCZY, Studia Historyczne z. 6. p. 68.[]

 
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From Sejny to America

I have known for quite a long time that the sister of my great grandfather Adam Szczudło, Wiktoria married Kazimierz Zielepucha (1835-1905). Then I met this name several times in the registers and records of the Sejny parish, usually written out for the inhabitants of the village of Zagówiec, which from the 1940s was also the village of my ancestors, Szczudłos.

Personally, I didn't know any Zielepucha. Over time, Witek Zielepucha from Sejny came to my Facebook friends, but he wasn't very interested. The topic of the genealogy of this family interested me more when I realized that the Zielepuchas were also associated with Kasperowiczs, on whose family tree also Szczudłos had their "imprints". Antonina Szczudło, daughter of Paweł and Marianna Gorczyńska, in 1863 married Kazimierz Kasperowicz, born in 1840 in the village of Tomasze. However, I did not find any child records of this pair. Antonina Kasperowicz, already being married, in 1870 appears in the baptism records of Anastazja Polens, daughter of Teodor and Konstancja Szczudło, her sister. She dies in 1905 in the village of Wiłkokuk, probably childless.

In mid-June this year, the surname Zielepucha, in a slightly changed version - Zielepuka, unexpectedly appears on the Facebook genealogy forum. This time unknown to me woman from America writes - Yelyzaveta Van Duker. When I write that this is a surname from my pedigree, she mentions that it is also in her husband's family tree. The key person is Bronisława Zielepucha, who emigrated to the USA with her older sister Franciszka. Her emigration document indicates Zagówiec (of course, spelled incorrectly) as the place of birth, while Franciszka's death certificate mentions her parents; Kazimierz Zielepucha and Wiktoria Szczudło (also with errors). Encouraged by the discovery of more cousins ​​in America, I am reviewing the record resources of the Sejny and Berżniki parishes. Quite a few records are found, including the oldest in the region, Benedict, who was born in an unknown location around 1790. He died in Bierżałowce in 1846. He probably had two wives; Anna Byczkowska and Marianna Mackiewicz. Benedict had three children with the first wife; Marianna - born in 1827, Kazimierz - 1835 and Marcella - 1839. Like his father, Kazimierz is also married twice. Rozalia Jachimowicz from Budziewizna, who gives him four children, is his first choice; Antonina - 1862, Franciszek Leopold - 1865, Józef - 1867 and Wincenty. The first two die after a few days, Wincenty at the age of 18, there is no information about Józef in the records available to me. The first wife of Kazimierz Zielepucha dies in 1872-73 and then the widowed man with two minor children decides to enter into a new relationship. Wiktoria Szczudło, daughter of Paweł Szczudło (1812-1895) and Marianna Gorczyńska (1801-1885), is his chosen one. Kazimierz's second marriage is even more fruitful than the first and brings him five children: Kazimiera - 1874, Władysława - 1878, Rozalia - 1880, Franciszka - 1881 and Bronisława - 1886. Kazimiera's fate is not widely known, it is only known that in 1893 she gave birth to a maiden child - Franciszek, who lived only a few weeks. It is not known what future Władysław had. The resources of the Sejny parish have two records of Rozalia, of which it is known that she lived only two days.

The last two children of Kazimierz and Wiktoria Zielepucha, Franciszka and Bronisława, emigrate to America. Franciszka left her homeland as early as 1901, Bronisława only in 1913, 8 years after her father's death. Bronisława emigrated by NECKAR to Philadelphia.

After the life experiences of Benedykt and Kazimierz, double marriages in the Zielepucha family should not come as a surprise. Similarly, Bronisława gets married twice, twice for Lithuanians from the area close to her homeland. Her first choice is Frank Gaidziunas (1877-1925), with whom she has three children; Frank, Jeanne and Pauline.

Bronisława's second husband was Peter Zukaitas (1897-1956), born in the city of Simnas in Lithuania, with whom she had a child at the age of 42. She was named Bronisława after his mother, which in the American version sounded a bit different - Bertha. Bertha Zukaitas (1928- 2014) was already in the first generation of "born American" and grew up in a multilingual family, where father spoke Lithuanian, mother Polish, and she spoke English and everyone understood each other.

Bertha's life partner was Tadeusz Miklas, who lived in the years 1919–2006, certainly also having Polish roots. This marriage brought two children into the world; Lorraine and Tom. Lorraine married Bradford Van Duker. Their family achievements are three children: Scot, Laura and Mark.

Scot Van Duker went to work in Kiev for several months, where he was employed at the US Consulate. In a mean time a work mode of the US Embassy in Warsaw was presented at the Kiev consulate by a young English teacher, Yelyzaveta Avetysian. Enchanted by the presentation and probably more by the charm of a young Ukrainian woman, Scot showed appreciation, after which there was continuation. He took the "presenter" with him to America, where she became his wife. Today they form a happy marriage with two children.

Among immigrants to America, I have a lot of cousins who make colorful international couples, but this one is especially international. The Scot's genealogy line includes Poles, Lithuanians, then Belgians, Dutch and French, but also English, Scots and Irish. At its end is wife Liza, after Armenian father, after Ukrainian mother. Scot's brother Mark Van Duker married a girl from China. As you can see, America is still a good place to live and work for all nations.

 
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JZI indexing - as of the end of April 2020

JZI - indeksacja - kwiecień 2020

Not so long ago, it seemed to us that March was exceptionally abundant in terms of new indexes (18.5 thousand out of 24 books). However, April has exceeded our wildest expectations: we have added almost 32,000 new indexes from 106 books to Geneo search engine! New parishes appeared: Orthodox - Augustów, Hołynka, Rygałówka, Sopoćkinie and the Roman Catholic parish in Wiżajny. In addition, we have complemeted the data from the parish: Augustów, Bakałarzewo , Bargłów, Jeleniewo, Kaletnik, Rajgród and Studzieniczna. In addition to the Geneo search engine, we have added a list of Augustów parishioners from 1721. It is available in the form of a table on the parish's website Augustów. At the same time, as always, we supplement and improve the previously added indexes. In April, the following people indexed and verified for us:

Thank you to all of the above mentioned people! More numerous indexes, including many from new parishes coming soon!

We also recommend to take a look at a more detailed table showing the number of indexed record files broken down by year, parish and type of record. You can find it here.

 
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Z Solistowskiej Góry do Ameryki

Grzędy Topograficeskaja Karta Carstva Polskago

Nieznany epizod z historii wsi Grzędy

Wieś Grzędy… miejsce niezwykłe i szczególne na historycznej mapie powiatu grajewskiego. Wprawdzie osada nie istnieje już od ponad 75 lat – jednak historia i życie jej mieszkańców ciągle wzbudzają żywe zainteresowanie turystów, miłośników regionu i historyków. Wieś składała się z ponad 20 gospodarstw rozrzuconych na kilku piaszczystych wydmach. I tak na Nowym Świecie mieszkali Łubowie, Kosakowscy, Rowki, Sienkiewicze, Biercie, Milewscy, Grabowi, na Dębowej Górze posadowione były gospodarstwa Zyskowskich, Kuklińskich, Czajków, Kołakowskich, Olendrów, Zawistowskich. Na Pojedynku mieszkali Kaplowie, i dwie rodziny Grabowych. Na Longwi żyli m.in. Kumkowscy i Mońkowie. Na Solistowskiej Górze mieszkali Czajki i nieco dalej Kuklińscy.

Kilka lat temu wpadł mi w ręce list z 1886 roku pisany z Ameryki przez Kazimierza Czajko z Grzęd do Aleksandra Nawrockiego z Rajgrodu. To ciekawe znalezisko dało mi asumpt do poszukiwań historycznych o wsi Grzędy i jej mieszkańcach.

Aby prześledzić proces osadniczy rodziny Czajków na Solistowskiej Górze, warto na początku przybliżyć losy członków tej rodziny. Otóż protoplastami naszych osadników byli pochodzący z Tajenka Jan i Jadwiga z Kuberskich, którzy w 1829 roku w kościele w Bargłowie zawarli związek małżeński. Młodzi mieszkali w Woźnejwsi, gdzie na świat przychodziły kolejne dzieci:Kazimierz (*1837), Wincenty(*1840, urodzony w Ciszewie),Jan (*1843), Józef (*1846),Teofila (*1847), Antoni (*1850).

Pierwszym z tej familii, który osiadł na Solistowskiej Górze był Kazimierz Czajko. W 1856 roku zawarł on związek małżeński z 18 letnia Wiktorią Dobrydnio z Orzechówki. Małżonkowie zamieszkali w Woźnejwsi, gdzie w 1858 roku na świat przychodzi córka Rozalia, w 1862 roku Józef. W 1870 roku umiera żona Kazimierza, który – co wcale nie było rzadkością, jeszcze w tym samym roku ponownie zawiera związek małżeński z 25 letnią Anną Klimont z Tajna. W akcie zaślubin jest zapisany jako Kazimierz Czajkowski. W 1872 roku w Dreństwie przychodzi na świat córka Anna, rok później Feliks, Kazimierz (*1876), Piotr (*1878), Antoni (*1880). Poza Anną, wszystkie dzieci urodziły się już w Grzędach. Można zatem przyjąć, że Kazimierz wraz żoną i liczną rodziną zamieszkał w Grzędach – Solistowska Góra w 1872 lub 1873 roku. Nie znamy niestety statusu majątkowego Czajków. Jest jednak wysoce prawdopodobne, że sytuacja rodzinna, niejako wymusiła przenosiny na Solistowską. Nowa żona, a także powiększająca się rodzina, powodowały bez wątpienia liczne konflikty w przeludnionej chacie. Ciekawe, że kilka lat później w ślady Kazimierza poszedł jego młodszy brat Jan, który z poślubioną w 1873 roku Franciszką ze Skowrońskich oraz z dwójką dzieci, Franciszką (*1874) oraz Karolem (*1875) również zamieszkał na Solistowskiej. Trudno jednoznacznie powiedzieć, czy pomiędzy braćmi była jakaś umowa, i w związku z tym rodzina Jana zamieszkała w chacie Kazimierza, czy też w nowej -wybudowanej przez siebie. Tego nie wiemy. Faktem jest, że w następnych latach w Grzędach na świat przychodzą kolejne jego dzieci. Aniela (*1880), Konstancja (*1882) Jan (*1884), Józef (*1893), Julianna (*1886), Franciszek (*1887), Wiktoria (*1887) i Józef (*1893).

Około 1885 roku nastąpiło ważne wydarzenie w rodzinie Czajków. Kazimierz, jego syn Józef oraz nie mieszkający w Grzędach brat pierwszego Wincenty, postanowili wyjechać do Ameryki. Byli zatem najprawdopodobniej pierwszymi emigrantami z zagubionej wśród bagien wsi Grzędy. Co było przyczyną tak ryzykownego działanie jak wyjazd do dalekiej Ameryki? Bez wątpienia bieda, przeludnienie wsi, brak ziemi i jak to dzisiaj powiedzielibyśmy brak perspektyw.

Według Anny Adasiewicz, która przeglądała ewidencje pochowanych na cmentarzach w Stambaugh, Iron, emigracja z miejscowości nadbiebrzańskich za ocean rozpoczęła się jeszcze na początku lat 80 XIX wieku. Duża część emigrantów pochodziło z Białaszewa, Osowca, Tajna, Rajgrodu. Pani Anna przytacza historię rodziny Konstantego i Rozalii Zyskowskich z Stambaugh, miasta znanego z kopalni złota. Konstanty urodził się w 1837 r i zmarł 15 maja 1920r w Iron River, Michigan. Rozalia Gardecka i Konstanty wzięli ślub w Rajgrodzie w 1864r. Wyemigrowali w 1884r z 4 dzieci (najprawdopodobniej z Rajgrodu). Ich syn Zygmunt, już chyba urodzony w USA, później odziedziczyli parcelę 40 arowe, na której odkryto później złoża żelaza i miedzi. W wyniku konfliktu o złoża cennego kruszcu został zamordowany w 1924r i sprawa morderstwa i praw do ziemi ciągnęła się przez wiele lat w sadach. Praprawnuczek Konstantego, Raymond Bisque napisał na ten temat książkę.

Continue reading Z Solistowskiej Góry do Ameryki

 
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Figurine of Our Lady guarding the house

At the end of the 15th century, when settlements appeared in the Nowy Dwór Primeval Forest, crosses and chapels were erected on the edges of the first villages. This tradition has been preserved to this day. A beautiful Biebrza village in the commune of Dąbrowa Białostocka also has several such facilities. You can tell the stories of each of them for hours, but one is particularly unique.

Family souvenir

The Mother of God has been in my family for generations, when the name and religion of the inhabitants of the house were different. This is the only figurine in the village. Measuring about 30 cm depicts Mary with flushed cheeks and hands directed towards the breast. They reveal a golden radiating heart located in the center of the torso. The color of the robes is in calm yellow-blue-pink shades. It is in perfect condition, because it has been cared all the times, unfortunately it has no inscriptions and other markings that could indicate the date or the performer of the Mother of God.

A turbulent story

In the mid-nineteenth century, my ancestors moved to Kropiwno from the neighboring village of Szuszalewo. It is difficult to say whether they brought the figurine with them or found it on the spot. The oldest news I have about her is the situation of "theft" by Zofia, who got married 30 years earlier and left her family home. Around 1924, after the death of her father and after the lack of consent of her siblings to give back the figurine, she decided to steal it under the cover of the night. A few days passed before the household members noticed that the wooden chapel was empty. They decided to go to the home of the eldest sister and pick up the Mother of God, which shows that she was priceless for them. I conclude that Mary must have been known for her miraculous powers long before 1924.

Miraculous events

In July 1944, when the war front was passing through, the entire village and its buildings burned down, and the only surviving house was the one that the Mother of God guarded in her linden chapel. The news of the miracle spread quickly around the area. The house was inhabited only by Orthodox believers, which surprised the general public, with time my ancestors received proposals to give or sell the figurine to Catholics who would "adore" it accordingly. No resident of the house agreed, and to this day there is no daredevil who would steal her again. About fifty years after the war, Mary made herself known again. In my grandmother's dreams Mary ordered her to quickly move the figurine from the shrine to the house - so it happened. After a few days, the old linden building collapsed.

Epilogue

Currently, after a few years at home, the Mother of God has her new glazed chapel, solid of steel. Believe it or not, it still protects this house from evil.

* * *

I am asking readers for help. The only thing I could determine was that the figurine could appear in the list of crosses and chapels from 1913 for the Dąbrowa parish (then Dąbrowa Grodzieńska near Grodno) available in the Vilnius archives. Certainly her photo is in such a list from the '70s in the Archdiocesan Archives in Bialystok, but there is no description what I saw personally. Maybe some of you can say how and where the poor and mostly illiterate people in the nineteenth / twentieth century acquired such devotional articles? Maybe with your help I will add something more about my family souvenir, the oldest thing in the family.

 
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The cross of an unknown soldier

Discovery

Almost exactly 13 years ago, in March 2007, being a ranger in Napiwoda, I found human remains with military equipment in the forest near Moczysko. Among the items I also found a silver cross that believers wear around their necks. Orthodox cross. The site of the find is a place where on the last day of the battle of Tannenberg, on August 30, 1914, the remains of 3 corps withdrew to Russia through the forests between Nidzica and Zimna Woda, in disarray and mostly on their own.

If you look at the maps of East Prussia before the First World War, then not far south from Nidzica was the border between tsarist Russia and imperial Germany. Polish Kingdom - if it is written there, it is only lowercase. To freedom, to live - to the Russian border - the Kingdom of Poland - this soldier only had a few kilometers left, an hour of walking!

A small Orthodox cross, a soldier's mother, somewhere far from here, hung her son going to war, with the blessing and hope that he would bring his son home. It happened differently. The cross lay here in former East Prussia, on foreign land, for over 90 years.

Meaning

Description of the meaning of the symbolism contained on this Cross obtained from Museum of the Icon in Supraśl, a branch of the Podlasie Museum in Bialystok:

It is an Orthodox cross, with arms ended with a three-note leaf. It was probably decorated with enamel. Inside is a smaller cross with eight ends, characteristic of Orthodoxy. The lower diagonal bar refers to the scene of the Crucifixion from the Gospel according to St. Łukasz, where two rogues were crucified next to Jesus. One end is raised, it points to the sky, which is the place where the Good Thief goes. The other end points to hell, or the place where the other villain, full of pride, goes.

Letters in Cyrillic, which are on the shoulders in the Polish alphabet, mean: IS (Jesus), XS (Christ), letters at the top CS (King of Glory).

The letters at the bottom are GA (Adam's Tomb or Golgotha). According to apocryphal sources, the first man Adam was buried in this place and Jesus was crucified in this place to redeem his and our sins. The motif under the cross is Adam's skull.

Unfortunately, the lower part of the cross is very blurred and it is difficult to say what else is there. Punches, which are on the back of the cross, can tell which city in Russia he came from. Unfortunately, which place in Russia is difficult to say.

signed by Maciej Ćwiklewski.

Information on the origin of the cross received from Bogusław Perzyk read from the signatures on the reverse:

  1. The object was manufactured in the studio of Wasilij Nikolajewicz Czułkow (WNCz)
  2. The manufacturer was registered at the Assay Office of the Kostroma Governorate.
  3. The object was made of silver "84"

Commemoration

Near my find is the village of Zimna Woda. On the edge of this village is one of the many battle cemeteries of this war, where 37 Russian soldiers were buried. Closer to the village, at the stone monument, there is a grave of 7 German soldiers. They all died on August 30, 1914.

The church in Zimna Woda, built among forests, is a good place for this cross - souvenir after young people from 100 years ago - soldiers for whom our forests were home in their last days of life. A cross was solemnly suspended in this church against the background of a carved, enlarged copy of it.

 
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JZI indexing - as of the end of March 2020

This March was special to us all. Restrictions on movement introduced in connection with the pandemic have forced us to spend more time at home, and therefore in front of the computer. This was clearly reflected in the progress of JZI indexing job. Well, in March, we added 18,500 new indexes from 24 books to Geneo search engine. We've added the first indexes from the Orthodox parish in Raczki, the Greek Catholic parish in Jaczno, as well as from the Roman Catholic parish in Sejny. In addition, we have completed the data from the parish: Augustów, Bargłów, Dąbrowa, Janówka, Kaletnik, Rajgród and Studzieniczna. At the same time, as always, we supplement and improve previously added indexes. In March, indexed and verified for us:

Wszystkim wyżej wymienionym dziękujemy, a także tym, którzy pracują nad swoimi księgami, ale nie zdążyli w marcu nadesłać indeksów 🙂

We also recommend to take a look at a more detailed table showing the number of indexed record files broken down by year, parish and type of record. You can find it here.

 
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About the Holy Place in the "Orli Lot" magazine

The presented article, entitled "The Holy Place in the Augustów Primeval Forest", appeared in 1932 in the "Orli Lot" magazine. It was a ethno-geographical monthly published by the Polish Society for Local Studies in Krakow for the purpose of Circles of Local Studies. from 1920 to 1950. The author of the text is Seweryn Udziela, born in 1857 and deceased in 1937, teacher, ethnographer, folklore researcher and folk expert. The Ethnographic Museum in Krakow bears his name. Illustrations of crosses and roadside shrines from the area of Augustów and Suwałki were made by Stefan Bykowski from Bydgoszcz, a collaborator of the Augustów regional magazine "Nasz Głos".

More information on this topic can be obtained, among others on the websites of the Seweryna Udziela Ethnographic Museum in Krakow, Benedictine Publishing House in Tyniec, PWN Encyclopedia, PTTK Central Library and Wikipedia.


The Holy Place in the Augustów Primeval Forest

Seweryn Udziela

In the spruce forest with a mix of pine trees at the mouth of the Rozpuda River to Jałowe Lake, there is the so-called "Holy Place" already in the territory of the village of Jaśki in the Raczki parish in the Suwałki poviat.

It is a group of wooden crosses and chapels placed on poles and iron crosses plugged on top of them. The most interesting is a pole carved out of one piece of stone, and showing a tree trunk 2 meters high and 4 decimeters in diameter. Imitates the pine trunk as accurately as possible; at the bottom you can see the roots coming out of the ground, the bark is forged with meticulous accuracy, on the trunk there is a hub and another mushroom with a hat; upper part is evenly cut and iron cross is stuck in it. The most important among these chapels is the one with the statue of St. John the Baptist, carved in a tree, about 6 dm high. The other one has a picture of the Mother of God set behind the glass, and the other has Jesus Crucified.

All these chapels stand close to each other in a group, you can see that they are old and they create this "Holy Place" known and worshiped by the Polish and Catholic population; in an area with a radius of several miles, it is considered a wonderful place.

Tradition maintains that the "Holy Place" is very ancient; the oldest people say that their parents have already said that it existed for a long time. Legends about its emergence are also vague and general. Everyone says that the Virgin Mary once appeared on a tree to a girl grazing a cow, so a chapel with the Virgin Mary was put on the spot. Again St. John the Baptist appeared to the shepherd boy, so another chapel is dedicated to Saint John. Then a few wooden crosses were placed there.

They were once not liked by some Moscow forester and he ordered to cut them. However, when no one dared to cut these crosses, angry he cut them off by himself and pushed them into the River Rozpuda flowing here. However, the crosses did not flow with water, but even when they were pushed further, they returned here, swimming under water. Seeing this, people saw this miracle as an indication that the crosses want to stay at the Holy Place, pulled them out of the water at night and put them again where they once stood.

People come to this wonderful Holy Place with prayers for health, and in the stream flowing at the foot of the crosses, flowing from the neighboring Jałowe Lake to Rozpuda River, sick children are washed, leaving their T-shirts and handkerchiefs with which they tie the crosses.

Also older patients go to the care of the Mother of God and Saint John and make pilgrimages to this place. They wash themselves with water, dip in handkerchiefs and cover sick areas. Such wraps are effective when a rash covers the body, when ulcers form, sores, when the head hurts. I saw a mother leading a lame girl into the water, maybe nine years old with one crutch.

On a day of St. John the Baptist, June 24, there is a kind of church fair, I say kind of, because there is no church in the place, there is not even a chapel in which there would be even a small altar, used to celebrate mass. Priests also do not take part in any folk festival. Only a vicar from Raczki has been sending a church servant with a iron can to collect contributions from some time. He stands under the statue of St. John, puts the can in an accessible and visible place, and next to it - a church crucifix.

People from all around come on foot and arrive in carts. All cars full of older and smaller children and babies, because today is a children's festival; after all, the Virgin Mary and Saint John appeared to the children.

The church fair is crowded, there are several thousand people there. They leave the carts in the woods, and the path leading through the woods to the Holy Place is crammed with stallholders on both sides. In the stalls I saw the most candy, some cakes; there are stalls with rolls, puppets, and sausages; there were only two stalls with devotions, beer, soda water and ice cream in others; a couple of stalls with children's toys, but these were factory products, not local folk products.

A bunch of beggars wailed songs about the Mother of God and Saint John and asked for alms.

Everyone who came knelt in front of the shrines, prayed and tossed a penny to the can. Who was sick he went to the water. The priests do not want to take care of the Holy Place and organize this folk fair and sanctify it somehow. Yes, it is really a folk festival.

This day is also a pastoral holiday.

When rushing the cattle home from the morning feed, each shepherd dresses them with field flowers, hanging wreaths made of them on the horns and on the neck of each cattle. Today each shepherd also receives from the landlady in the gift 50 groszy for each cattle grazed.

 
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Fires in towns and villages of the Augustów poviat - 1846

Plagą minionych czasów były nie tylko wojny, zarazy, ale także jeszcze częstsze pożary. “Zbiór Urządzeń i Wiadomości Tyczących się Ubezpieczeń w Królestwie Polskiem” z roku 1846. Przyznane odszkodowania po pogorzeli w miastach i wsiach powiatu augustowskiego.

 

Site of fire

Date of fire

Total awarded

Sv. rb.

Cop.

Towns

Przerośl 20 September 2024 755 35
Raczki 20 September 2024 557 50
Suwałki 20 September 2024 632 92,5
Suwałki 20 September 2024 474 42,5
Przerośl 20 September 2024 29 47,5
Suwałki 20 September 2024 147 25
Suwałki 20 September 2024 97 20
Filipów 20 September 2024 44 40
Rajgród 20 September 2024 51 05
Przerośl 20 September 2024 657 75
Przerośl 20 September 2024 108 15
Suwałki 20 September 2024 154 42,5

Villages

Pruska 20 September 2024 9 00
Turtul 20 September 2024 210 76
Krzywe 20 September 2024 225 00
Ponizie 20 September 2024 308 55
Kurianki 20 September 2024 73 80
Wesołówka 20 September 2024 194 25
Krzywólka 20 September 2024 52 20
Sośnia 20 September 2024 354 50
Skieblewo 20 September 2024 11 25
Bochatery Polne 20 September 2024 7 50
Pawłówka 20 September 2024 15 00
Rogożyn 20 September 2024 180 00
Kudrynki 20 September 2024 105 00
Rogożyn 20 September 2024 60 00
Rychtyn 20 September 2024 75 00
Żarnowo 20 September 2024 103 20
Woźna Wieś 20 September 2024 223 95
Nowa Wieś 20 September 2024 108 75
Czajewszczyzna 20 September 2024 299 40
Czerwone Bagno 20 September 2024 59 85
Netta 20 September 2024 100 76
Maćkowa Ruda 20 September 2024 90 00
Dębszczyzna 20 September 2024 30 00
Krzywólka 20 September 2024 15 00
Nowa Wieś 20 September 2024 67 50
Prudziszki 20 September 2024 44 70
Burdyniszki 20 September 2024 60 00
Kamionka 20 September 2024 26 00
Sztabin 20 September 2024 4211 00
Kurejwa 20 September 2024 74 01
Zuzenka 20 September 2024 52 50
Zuzenka 20 September 2024 150 00
Szczodruchy 20 September 2024 1176 81
Lachowo 20 September 2024 575 40
Bassaraby 20 September 2024 187 50
Rutki Nowe 20 September 2024 89 55
Krukówek 20 September 2024 209 40
Wojciech 20 September 2024 165 00
Nowopole 20 September 2024 1083 74
Dreństwo 20 September 2024 33 30
Wólka 20 September 2024 1350 15
Olszanka 20 September 2024 149 44
Dębice 20 September 2024 85 50
Sobolewo 20 September 2024 119 55
Wysoka Góra 20 September 2024 135 00
Żarnowo 20 September 2024 15 00
Słucz 20 September 2024 89 55
Nowa Wieś 20 September 2024 75 00
Boczki 20 September 2024 177 30
Lipów 20 September 2024 37 50
Bełda 20 September 2024 44 70
Motule 20 September 2024 158 72,5
Mierne 20 September 2024 29 40
Solistówka 20 September 2024 37 20

Total

17333

04,5

 
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Historia duszpasterstwa katolickiego w parafii Matki Bożej Anielskiej w Lipsku nad Biebrzą w latach 1914-1997

Wprowadzenie

Na terenach obecnej gminy Lipsk już w połowie XVI wieku istniała sieć parafii obrządku wschodniego. Funkcjonowały cerkwie w Bali, Hołynce, Jacznie, Perstuniu i Rygałówce. W roku 1582 w związku z napływem z Mazowsza coraz większej rzeszy katolików obrządku łacińskiego król Stefan Batory założył parafię rzymskokatolicką w miasteczku Lipsk nad Biebrzą i nadał jej 23 morgi ziemi na terenie miasta.[1]

W dniu 30 kwietnia 1606 r. Zygmunt III Waza na prośbę plebana Michała Grochowskiego powiększył uposażenie parafii nadając kościołowi lipskiemu 6 włók litewskich (ok. 109,16 ha.) i 14 morgów ziemi w lasach lipskich (ostęp Jasionowo obok pól miejskich) oraz 16 morgów do „wykrudowania” w lesie Dorohuszyn. Na włókach tych proboszcz lipski założył folwark i wieś Jasionowo.[2]

Pierwszą świątynię zapewne drewnianą wybudowano z fundacji króla Stefana Batorego w 1582 r. Drugą również drewnianą w 1606 r. Zbudował król Zygmunt III.[3]

Według komisji rządowej i akt kościelnych w XIX w. do parafii należały: miasteczko Lipsk oraz wioski: Chorużowce, Dabińczany, Dulkowszczyzna, Gorczyca, Jaczniki, Jasionowo, Kurjanki, Lipsk Murowany, Ostrowie, Ostryńskie, Płaska, Podłucze (dawniej Nowy Lipsk), Ponarlica, Rohożyn, Rohożyniec, Rubcowo, Rygałówka, Siółko, Skieblewo, Słomkowszczyzna, Sofijówka (dawniej Sołojweszczyzna), Starożyńce, Świack, Wnućkowszczyzna, Wołkuszek, Wołkuszne, Żabicke.[4] Od dnia 4 kwietnia 1875 r. wioski Gorczyca i Płaska zostały przeniesione do placówki duszpasterskiej w Studzienicznej.[5]

Przypuszczalnie równolegle z parafią rzymskokatolicką założona została w mieście parafia grekokatolicka i zbudowana została cerkiew.[6]

Parafia Lipsk istniała nieprzerwanie do 1875 r.[7], kiedy to ukazem carskim z 2 marca unicką diecezję chełmską (do której należała lipska parafia grekokatolicka) przyłączono do prawosławnej diecezji warszawskiej.[8] Na mocy prawa wszyscy unici stali się prawosławnymi. Nie chcąc należeć do cerkwi prawosławnej, wielu z nich zaczęło uczęszczać do kościołów obrządku łacińskiego. Księża katoliccy, którzy świadczyli posługę duszpasterską unitom, byli represjonowani.[9]

Z uwagi na nieposłuszeństwo księży katolickich i ich działalność na szkodę cerkwi prawosławnej dnia 5 grudnia 1875 r. Car Aleksander II wydał rozkaz zamknięcia tymczasowego kościoła rzymskokatolickiego w osadzie Lipsk i skasowania tamtejszej parafii.[10]

Bp P. Wierzbowski polecił dziekanowi augustowskiemu zamknąć kościół. Parafianie tymczasem przebywali w świątyni dzień i noc w nadziei, iż w ten sposób powstrzymają wykonanie decyzji cara. Zdołali jedynie na tydzień odłożyć ten moment. Przybyły do Lipska naczelnik powiatu augustowskiego starał się być jedynie obserwatorem, całą pracę składając na dziekana. Wywołało to u wiernych wrażenie, że bezpośrednim sprawcą kasaty był raczej biskup niż rząd.[11]

Dnia 11/23 stycznia 1876 r. Parafia rzymskokatolicka w Lipsku przestała istnieć.[12]

W roku 1883 Kolegium Rzymskokatolickie w Petersburgu rozważało prośbę mieszkańców i zażądało od biskupa danych o „dawnej” parafii Lipsk oraz wniosku o celowość jej wznowienia. Bp P. Wierzbowski odpowiedział, iż parafia w Lipsku jest potrzebna, skoro mieszkańcy o to proszą i chcą wystawić świątynię własnym kosztem. Sprawa zakończyła się jedynie na korespondencji.[13]

Po kasacie miasto Lipsk oraz wioski: Borsuki, Krasne, Kurianka, Ostrów, Podwołkuszne, Rohożynek, Skieblewo i Wyżarne zostały przydzielone do parafii Krasnybór.[14] Wioski Paniewo i Perkuć do parafii Studzieniczna, zaś pozostałe wioski przydzielono do parafii Teolin.[15]

Stan ten nie trwał długo, gdyż 25 lutego 1877 r. Car skasował parafię w Teolinie.[16] „Wioski lipskie” przeszły do parafii Adamowicze.[17]

Po klęsce Rosji w wojnie z Japonią car Mikołaj II ogłosił 17/30 czerwca 1905 r. Edykt tolerancyjny i amnestię za przekonania religijne.[18]

Parafianie lipscy skrzętnie skorzystali z okazji, gdyż 26 maja/8 czerwca 1905 r. Wysłano podanie do władz, które zapoczątkowało wznowienie parafii w Lipsku. W tym samym czasie rozpoczęto starania o budowę nowego kościoła.[19] Jesienią 1905 r. przybył do Lipska pierwszy administrator parafii, późniejszy proboszcz ks. Stanisław Paweł Zalewski.[20] Ludność unicka masowo przyłączyła się do parafii rzymsko-katolickiej.[21]

Pierwotnie chciano postawić drewnianą świątynię, z czasem skorzystano z okazji i powierzono architektowi Adamowi Piotrowskiemu zaprojektowanie nowej neogotyckiej świątyni. Na fundusz budowy lipszczanie zebrali 20000 rs.[22]

Teren, na którym stały poprzednie świątynie, był zajęty przez cmentarz grzebalny i plebanię parafii prawosławnej.[23] Zdecydowano się na budowę w nowym miejscu, przy ulicy Augustowskiej (obecnie Kościelna).

Wiosną 1906 r. rozpoczęto prace budowlane, które trwały nieprzerwanie 8 lat.[24]

Terytorium restytuowanej parafii stanowiło miasto Lipsk oraz wioski: Borsuki, Krasne, Kurianka, Podwołkuszne, Rohożynek, Skieblewo, Wyżarne, Andzin, Bartniki, Choruzowce, Dulkowszczyzna, Jaczniki, Jasionowo, Kapczany, Lipsk Murowany, Ponarlica, Rohożyn, Rubcowo, Rygałówka, Sofijewo, Starożyńce, Wnućkowszcyzna i Żabickie.[25] Z wiosek należących przed 1876 r. do parafii Lipsk wieś Ostrów pozostała przy parafii Krasnybór, wsie: Kołakowszczyzna, Słomkowszczyzna, Świack i Witkowszczyzna pozostały przy parafii Adamowicze, a wsie Perkuć i Paniewo przy parafii Studzieniczna. Ponadto na prośbę mieszkańców z dniem 1 listopada 1906 r. wieś Wnućkowszcyzna została przeniesiona z parafii Lipsk do parafii Adamowicze oraz z dniem 22 styczna 1907 r. wieś Bartniki do parafii Teolin.[26]

Ostatecznie w roku 1911 do parafii Lipsk należały wioski: Borsuki, Charużowce, Dulkowszczyzna, Handzin (Andzin), Jaczniki, Jasionowo, Kurianki, Krasne, Lipsk, Lipsk Murowany, Lipszczany, Ostryńskie, Okalne, Ponarlica, Podwołkuszna (Dziadownik), Rohożynek, Rohożyn Nowy, Rubcowo, Siołko, Starożyńce, Skieblewo, Sofijewo, Wierchjaminy, Wołkusz, Wyżarne i Żabickie.[27]

Do roku 1795 parafia rzymskokatolicka Lipsk należała do dekanatu grodzieńskiego, diecezji wileńskiej.[28]

Po trzecim rozbiorze Polski ziemie omawianej parafii przypadły Prusom. Łączność ze stolicą diecezji została przerwana. Stolica Apostolska zleciła więc opiekę duchową nad odłączonymi parafiami Biskupowi Płockiemu. Dnia 16 marca 1799 r. papież Pius VI bullą „Saepe factum est” erygował diecezję wigierską. Parafia Lipsk weszła w jej skład w dekanacie augustowskim.[29]

Po zmianie granic politycznych w wyniku Kongresu Wiedeńskiego papież Pius VII bullą „Ex imposita Nobis” erygował z dniem 30 czerwca 1818 r. diecezję augustowską, czyli sejneńską, która weszła w skład metropolii warszawskiej.[30]

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