I want to second everything that Dan said. I also want to thank the many who have helped me. This group has actually made me believe I might, just possibly, be able to do some Hungarian research. Thank you. Suzanne

I want to thank the many who have gone out of their way to send me information for the past few days. What a great group we have here. Thank all of you.! "Koszonom" Dan Almashy Dan Almashy Danville , Va. DLAlmashy@webtv.net Vachevyman@hotmail.com

From: folklor-request@lists.hungaria.org Subject: Folklor Digest, Vol 3, Issue 59 To: folklor@lists.hungaria.org When replying, please edit your Subject line so it is more specific than "Re: Contents of Folklor digest..." Today's Topics: 1. Teka Concert, June 27, Portland, Oregon, USA (Morandi Larry) ---------------------------------------------------------------------- Date: Mon, 20 Jun 2005 10:14:12 -0700 From: "Morandi Larry" <Larry.Morandi@thomson.net> To: <folklor@lists.hungaria.org> Subject: [Folklor] Teka Concert, June 27, Portland, Oregon, USA THE TEKA ENSEMBLE will present a concert beginning at 6:30 p.m. June 27, 2005 at McMenamins Kennedy School, 5736 NE 33rd Avenue, Portland, Oregon. Musicians Beatrix Tarnoki (vocals, lute), Balazs Vizeli (violin), Gyorgy Lanyi (viola, bagpipe, lute), and Pal Havasreti (bass, hurdy-gurdy, zither, percussion) will play rich folk music from Hungary and Romania. THE TEKA ENSEMBLE was formed in 1976. From the early beginning they belonged to the leading ensembles of the new wave of folk music in Eastern Europe. As early as 1977 they were proclaimed "Young Masters of Folk Art" in their native Hungary. Teka last visited Portland in 1998 when they played to a sold-out crowd. THIS GROUP PLAYS authentic Hungarian & Transylvanian village music. Their repertoire emphasizes traditional styles to convey the original feeling of Eastern European folk culture. They play stringed and other unique folk instruments. They are known and loved for their colorful renditions of village music and song from Hungarian territories in modern day Hungary and Romania. IN 1943, BELA BARTOK NOTED of his own research work in Hungarian villages: "I was fortunate to be a close observer of the artistic manifestation of the most homogeneous societal structure as it was starting to disappear. The homogeneity, the quality of artistry, was beautiful to the ear, beautiful to the eye... Once it perishes, it won't rise again and nothing will be able to take its place." JOIN TEKA AND ARATAS HUNGARIAN DANCERS June 27 for an evening of Hungarian and Transylvanian music and culture reclaimed and preserved for the enjoyment of all. Tickets to Teka can be purchased for $10.00 at the door for adults, $5.00 for children ages 6-12. Children are welcome at McMenamins Kennedy School. For more information about Teka and Hungarian music and dance in and around Portland, Oregon call 503-289-0862. Internet links and background information. Internet links: - Teka: http://telnet.datanet.hu/~teka/teka.html - Aratas: http://home.earthlink.net/~dcstevens/Aratas/ - Listen to Teka at: http://www.passiondiscs.com/e_pages/hung_e/teka_tvm113.htm - Interview with Pal Havasr3ti (text in English): http://www.passiondiscs.com/articles/pal_havasreti_part_1.htm Excerpts from the interview - Pal Havasreti speaks: "The Hungarians are comprised of a great variety of people - a treasure in this ever shrinking world. But this ethnic colorfulness envelops one common cultural heritage that developed as a result of living in close proximity with neighboring peoples. The richness of Eastern European folk music also serves as evidence of the centuries-long friendly co-habitation of the peoples in the region rather than their animosity for each other. "For 25 years, the Teka Ensemble has strived, through maintaining musical traditions, to not only preserve but to further this musical culture. We firmly believe that folk music is not merely an artifact to be analyzed by theorists, or dusted off in museums. We believe that folk music is a reflection of a nation's soul', full of eternal emotions and thoughts. Many believe traditions bind the hands of artists and hinder innovation and development. However, through persistent and continuous study of folk music we have acquired a wealth of musical knowledge, which gives us unlimited freedom of expression in improvisation and utilizing our individual talents." ------------------------------ Folklor mailing list Folklor@lists.hungaria.org http://lists.hungaria.org/mailman/listinfo/folklor End of Folklor Digest, Vol 3, Issue 59 **************************************

Dan, I think you should also try the name as Almossi, Almossy, Almassi, Almassy.....I saw that name somewhere related to a Nemeth family that I was researching. I know there was a family tree online somewhere for that surname, possibly a tree in family tree maker. Alex Nemeth is related to that Nemeth line. Tina (Fuzi) Southwick ----- Original Message ----- From: Dan Almashy To: HUNGARY-L@rootsweb.com Sent: Sunday, June 19, 2005 8:56 AM Subject: [HUNGARY-L] 1920 Census I noticed when looking into the free access to the 1920 census that they were not as useful as I had expected them to be. In the national search I retrieved two with my name on it and when going to the ohio section I still didn't get any better results. I tried all of the Almashy/Almasi spellings but never did find the listings for my ancestors. I had rented the Ohio films about 2 years ago and there are several Almashy names on those films. So I was disappointed in the online service. Just wanted to relate that information so that anyone looking for names on the online version doesn't just stop at that point. It's still gonna be a lot better to actually rent your states version to get a more complete accounting. Dan Almashy Danville , Va. DLAlmashy@webtv.net Vachevyman@hotmail.com

The Canadian white pages are at: www.canada411.com I did a search for von Medvey-Borzecka Medvey-Borzecka Medvey Borzecka And found no one by any of those surnames. My search was for all of Canada, not just Toronto. Perhaps you will have better luck. Gordon Hillman -----Original Message----- From: JAFSwkr@aol.com [mailto:JAFSwkr@aol.com] Sent: Sunday, June 19, 2005 10:59 PM To: HUNGARY-L@rootsweb.com Subject: information request Dear List, Would anyone on the list have access to a Polish phone book or be able to tell me how to get it on line? I am looking for the address of Artur von Medvey in Szczecin, Poland. Also, I have the same request for Maria von Medvey-Borzecka in Toronto, Canada. Thanks for your help. Jay Farrell ______________________________

Jay If you go to google.com and type exactly "canadian telephone directory" you will find your choice of Canadian telephone directories. Again at google.com type exactly "polish telephone directory" and again you get a choice. Evelyn

Dear List, Would anyone on the list have access to a Polish phone book or be able to tell me how to get it on line? I am looking for the address of Artur von Medvey in Szczecin, Poland. Also, I have the same request for Maria von Medvey-Borzecka in Toronto, Canada. Thanks for your help. Jay Farrell

Dan, I have a subscription to Ancestry.com which is "cookied" into my computer so when I clicked on the "free" URL it automagically converted to my paid subscription and I'm not sure I'm getting the same Search Options or more than the ones offered in the trial. Of the 26 records that came up searching Almasi living in the US in 1920, these were the ones listed as residing in Ohio. Hope your folks are one of these alternate spellings: Ancestry.com - 1920 United States Federal Census Almasi, Steve Akron, Summit, Ohio born abt 1879 Hungary Almasy, Andrew Osnaburg, Stark, Ohio born abt 1883 Hungary Almasy, Frank Cleveland, Cuyahoga, Ohio born abt 1866 Hungary Almasy, John Cleveland, Cuyahoga, Ohio born abt 1845 Hungary Almasy, Samuel Poland, Mahoning, Ohio born abt 1890 Austria Cynthia in Wales, Wisconsin

I noticed when looking into the free access to the 1920 census that they were not as useful as I had expected them to be. In the national search I retrieved two with my name on it and when going to the ohio section I still didn't get any better results. I tried all of the Almashy/Almasi spellings but never did find the listings for my ancestors. I had rented the Ohio films about 2 years ago and there are several Almashy names on those films. So I was disappointed in the online service. Just wanted to relate that information so that anyone looking for names on the online version doesn't just stop at that point. It's still gonna be a lot better to actually rent your states version to get a more complete accounting. Dan Almashy Danville , Va. DLAlmashy@webtv.net Vachevyman@hotmail.com

Alex Nemeth wrote recently about the need for a translator in the Indiana area. I'm responding to the whole list, since others might also be interested to know that Indiana University maintains one of the USA's best Hungarian-language programs. So you might contact the department (in Bloomington, Indiana, I think) for a student volunteer. Good luck, Maureen Tighe-Brown

Hello Hungarian Listers...... The free 1920 census page at Ancestry com seems to still be working. It is 3:10 PM CST in USA as I typed this. When I first went to the site I got one of those "page not available" but I re-entered the name and it came up. It was supposed to shut down at midnight last night but evidently didn't. If you are able to go in, I would suggest you try to keep that page open and then open another browser/page for your email and other stuff. Then you can go back and forth. http://www.censusfinder.com/1920-census-free.htm Cheers, Jan

----- Original Message ----- From: <KahluaSue@aol.com> Sent: Friday, June 17, 2005 Subject: [HUNGARY-L] Miscellaneous questions For the Banat Schwab's Illegitimate Children's Problem see our comment http://www.genealogy.ro/cont/12.htm > ... I've > found the notation "hajadon," which appears to mean "single, unmarried > woman." That's obviously a different designation than "celebs" or "virgine," which > I'm finding for women who are marrying for the first time. Hajadon is only the Hungarian word for the Latin coeleb/virgo [female involved]. ... > In one village it appears that marriages, baptisms, etc. were all conducted > one day a month. Or that the priest recorded the events only once a month in the church records! > Were there visiting priests who traveled from village to > village, performing those ceremonies? What was done with people who died > between visits? Where they just buried, with a funeral mass conducted later? Everything depends on the Religion. The Roman Catholic Church had/has very strict rules regarding the C/M/D [Linda, there is no RC burial without a priest! More, the RC priests will do everything in their power to give to the dying man the last Eucharist]. To a RC parish belonged several nearby villages; so, there is not obvious reason for the priest not to perform their duties. If you are talking about another religion, only the distance could be an impediment for neglecting their duties. > Godparents appear to be friends (or sometimes cousins) of the parents of a > child being baptised. Was that typical? Why weren't aunts or uncles of the > child used as godparents? Again, this depends of the ethnicity you are talking about [Hungarians, Slovaks, Germans, Serbs, Romanians, etc] and is more linked with the tradition that to religion. > If two people being married are related to the 3rd degree of consanguinity, > does that mean that they had a common great-grandparent or a common > great-great-grandparent? At what level of consanquinity was a dispensation required? > In one village that I'm researching, nearly every marrying couple is related > to the 3rd degree, but I'm not seeing any notes about dispensations. Under > what circumstances were dispensations granted? Again, this depends on the church. For example, the Roman Catholic Church in the 17th-19th centuries still did not allow marriages to the fifth degree without a formal Dispensation from Rome. These [formal!] dispensations were given, in fact, by the local Bishop [sometimes even by the local priest] and allowed men to marry very close cousins without big problems. In MISSING LINKS: RootsWeb's Genealogy Journal Vol. 5, No. 15, 12 April 2000, is an article that might be of some interest (mainly the theoretical part regarging RC Church rules): A BANYAN TREE FIND, by Rev. Jose Antonio Oquendo Pabon, priest & family genealogist. > Although I have a list of occupation names in both Hungarian and Latin, I'm > not finding interpretations for two occupations: arendator and diversitor > dnalis (with a curvy line over the N). ... arendator = tenant curvy line over the N = you will read 2 N's [so, NN] OR, as in this case, this is a sign for an abbreviation diversitor dnalis = diversitor d(omi)nails diversitor = deversitor = living as guest d(omi)nails = estate, seigniorial [adjective for seignior = a man of rank (like the estate owner), especially feudal lord] Check also our Hungarian/Latin --> English dictionaries at http://www.genealogy.ro/dictionary/ GenealogyRO Group http://www.genealogy.ro http://www.genealogy.ro/Contributions.htm ----------------------------------------------------------- .Genealogical Research & Probate Investigations Full research capabilities for Banat, Transylvania & Romania

> I am new to this list and I am enjoying the education by just reading. > (Current and archives). I am totally uneducated about research in Hungarian > records. I am researching the Levai family. The births of children and parents were > in Tiszaadony, Bereg, Hungary. I would appreciate any direction and advice > anyone can give. > > Thank you. > Suzanne Counts Suzanne, A "place search" of the LDS Library (http://www.familysearch.org/Eng/Library/FHLC/frameset_fhlc.asp)indicates that they have a microfilm of the Reformed Church's register of births, marriages, and deaths in Tiszaadony for the period of 1780-1895. If this would be helpful to you, you can go to your local family history library (the LDS site has a directory of local libraries)and order the microfilm for a nominal fee. When it arrives in your local LDS library, you will have about 3 weeks to review it. Judi

I bought a copy of it last year for very little money. I have not had a chance to even look at it. Elizabeth V. Cardinal evc1369@comcast.net http://www.geocities.com/Wellesley/Garden/4548/

I agree that borrowing it is obviously cheaper, but I find I am constantly using it as a reference work. There is so much information in it, there is no way to remember it all. Janet -----Original Message----- From: Dennis Lovas [mailto:lovas@sssnet.com] Sent: Friday, June 17, 2005 9:18 PM To: Janet Kozlay Subject: Re: [HUNGARY-L] Miscellaneous questions Proper Peasants is an outstanding depiction of Hungarian life and I recommend you get it from your local library or from a library loan. Much cheaper than buying. Dennis

I am new to this list and I am enjoying the education by just reading. (Current and archives). I am totally uneducated about research in Hungarian records. I am researching the Levai family. The births of children and parents were in Tiszaadony, Bereg, Hungary. I would appreciate any direction and advice anyone can give. Thank you. Suzanne Counts

-----Original Message----- From: Janet Kozlay [mailto:kozlay@comcast.net] Sent: Friday, June 17, 2005 8:49 PM To: 'margaret' Subject: RE: [HUNGARY-L] Miscellaneous questions Let me add a few comments on these issues. Sometime back there was a considerable discussion of the issue of illegitimacy on the Slovak-Roots mail list. Vladimir Bohinc, who is an exceptionally knowledgeable professional genealogist from the Bratislava area, added the following: "...if somebody was born illegitimate, then as a rule, there should not be any name of the father. However, in many cases, the children were legitimized later, sometimes 6 or 8 years later , based on the subsequent marriage. In general, illegitimate children and their mothers were usually doomed and had to leave the community in many cases. Nobody really wanted to marry a illegitimate child. The ones who did, were widowers, strangers, or handicapped soldiers. Many of illegitimate ones left for US, since they did not have any future here. They did not have any inheritance to expect etc. Also, the priest usually knew who was the father though confession, so he could more or less discretely manage for the doomed either to leave or to get married. He had all kinds of "means" to control what happened in his community. Before marriage, the priest had to check the books not only for legitimacy ( if foreigner, he had to present the birth certificate from his own parish), but also for possible consanguinitatis. In case of one, a special permission had to be given and a tax paid, depending on degree of blod relation and the status of the spouses. Conducting a marriage was a very serious business, which if wrong, could have heavy consequences, also for the priest. That's why the banns. Just to make sure, there were no known objections." Elsewhere I have read that the condition of illegitimacy was so serious that it often led to infanticide rather than subject the child to, as Vladimir put it, "doom." As far as consanguinity is concerned, the definition has changed through the centuries. There is an excellent, detailed discussion of that issue as well as dispensation in the Catholic Encyclopedia (http://www.newadvent.org/cathen/04264a.htm). According to this, the 4th degree of consanguinity could refer either to first cousins or third cousins, depending on the time, whether it was civil or canon law, and the location. All the Hungarian ethnographic literature I have read tends to confirm that marriage contracts were closely tied to social status, wealth, and inheritance, and in most cases, for the groom, this indeed meant land ownership. (A woman rarely inherited land, but she might inherit livestock or money.) There were far more levels of status than just nobility and peasantry, and of course it was always hoped that a marriage would result in greater status or wealth. Many peasants were landowners, especially after 1848, when they were permitted to purchase lands they worked. Before that date they frequently at least "owned" their houses and a bit of land, though it was more like they leased the land from the landowner in exchange for a certain number of days of labor on the landowner's property (socage, robot days). However, this lease was heritable and for all practical purposes they "owned" it. A side issue here is that nobility very rarely married non-nobles, and then usually only if the non-noble was wealthy. (Yes, there were both wealthy peasants and poor [called "sandaled" or "barefoot"] nobles.) One of my Hungarian correspondents has said that it was nearly as unacceptable as for a white to marry a black in the old South. This custom was so strong that it lasted well into the 20th century, long after nobility was no longer officially recognized. People on the whole were well aware of their ancestry, sometimes for many generations back. Another interesting side issue is the use of money. Although payments were probably most often made in "kind," i.e., farm produce, at least in the countryside, money was far from unknown. We have direct evidence from my husband's great-grandfather's diaries that serfs working vineyards in Pomaz in the 1840s were either working off their socage or were paid their money wages on Sunday based on days worked for the week. It is probable, however, that most of this hard cash was eaten up by various taxes and fees, and there was likely little left over. Nevertheless, some were able to save up enough cash that they were able to buy their lands outright following 1848. Of course all of this only scratches the surface on these issues. As I have recommended before, for a much more thorough understanding of peasant life in 19th-century Hungary, read Fel and Hofer's "Proper Peasants: Traditional Life in a Hungarian Village." The book is widely available and is relatively inexpensive. www.abebooks.com has 30 copies available ranging in price from $10.00 to a really outrageous $163.00. The book is over 400 pages long and has many illustrations and photographs. Janet

In regard to births outside of marriage, there were many of them in the records I read for the 1800's and there apparently was no stigma attached to them. They were listed in church records, had god parents, both family and friends and not separated as to birth of later children. As for wealth your talking about a very small part of the population. Most of us don't have that concern. Margaret ----- Original Message ----- From: <Guardenvtl@aol.com> To: <HUNGARY-L@rootsweb.com> Sent: Friday, June 17, 2005 6:04 AM Subject: Re: [HUNGARY-L] Miscellaneous questions > > In a message dated 6/16/2005 5:12:58 PM US Eastern Standard Time, > KahluaSue@aol.com writes: > > What was the status of women who gave birth to illegitimate children? > Did > these women usually live alone or with their families? . But the > stigma > of illegitimacy . . . . (An apparent case of the sins of the fathers > being > passed on to the > children....) > > > Let me see if I can pass on a little of what I understand about this line > of > questioning. The "status" concept you're trying to pin down was not so > much > related to the physical circumstances of the birth, but rather to how > much > wealth (land, animals, equipment, etc) a person had, OR, to their > potential > for wealth through inheritance. Tracking who was the son or daughter of > whom > was directly, and most importantly, related to claims for inheritance -- > it > was NOT related to some state of sinfulness through some connection to > religion. (that is a Puritan concept established in USA by English). A > person's > (male or female) prospects for marriage were generally pretty much > directly > related to how much wealth they had -- and parents tended to try and make > arrangements for marriages which improved their land holdings, status, > wealth etc. > As for your specific questions, unmarried women with children lived in > varying > circumstances depending on what they owned or didn't own -- if she owned > land etc. (living in her own home) then her prospects for marriage were > very > good, as their were plenty of non-landed peasants around. If her parents > were > still alive, she probably lived with them, or perhaps with the brother > who got > the land/house etc upon death of parents. There is no indication in > histories, or sociological studies of the time that indicate that unwed > mothers, or > their offspring were "shunned " so to speak by the villages. > > The proper way to go after answers to your line of inquiry is to "follow > the > money" and not confuse things with some concept of morality which didn't > exist. As far as I can tell, their was no so-called "stigma" of > illegitimacy > you mention. It has been reported that couples whose marriage was > already > arranged would in fact wait to marry until the woman was in fact > pregnant -- > thereby ensuring that the family line would continue. Any negative > attachment to > unwed women with children is simply because it "muddies" the water with > regard to property rights. Marriages were arranged to improve status, > and your > family connections gave you rights to wealth -- that is what mattered. > The > church records served as County Recorders offices do today -- because a > person's birth status (i.e., father and mother) defined their inheritance > rights. > > > > > >>>>In one village it appears that marriages, baptisms, etc. were all > conducted > one day a month. Were there visiting priests who traveled from village > to > village, performing those ceremonies?>>> > > If there was not an established church and pastor, then yes, some priests > at > some time did travel a circuit to some of those villages. In other > circumstances, people had to travel to the place the priest or pastor was > located. > This sort of thing was not stable, or driven by some gov't policy. One > priest > may have been very dedicated to doing this, while the next one may have > only > been sporadic in his travel attempts. > >>>>What was done with people who died between visits? Where they just > buried, with a funeral mass conducted later?>>> > > Yes they were buried, usually within one day. Were there really funeral > masses conducted? or even any kind of ceremony? or is this again, a more > modern > or current concept trying to be overlaid on the past? In even moderate > size > villages in the 1800s (as well as later), several people a day would > die -- > if a mass were done for each these the priest or pastor wouldn't have > time to > be doing anything else. My thoughts are that there were no "special" > services for the dead such we see today. > >>>>> Godparents appear to be friends (or sometimes cousins) of the parents > of a > child being baptized. Was that typical? Why weren't aunts or uncles of > the > child used as godparents?>>> > > Often times (meaning both spatially and temporally) there is no such > thing > as "typical". People followed traditions that were rather local. There > are > thousands of examples of aunts and uncles serving as godparents, and just > as > many thousands where it is friends. Same as it is today. In the > Lutheran > communities, people chose godparents with the same name as either the > mother or > father for the first born, because the child was named after the > godparents > (almost exclusively) and they wanted the first born to have the parents > name. > It had nothing to do with the relationship of the godparents to the > actual > parents. It could also be that the local church or priest at the time > for > which the records you're referencing were done had some sort of policy -- > again, > many of the practices we might see reflected in brief records depended on > the whims of the local guy, and where he studied his theology and what > was some > current interpretation of some particular issue right at that time. > There > were many ***local*** customs that changed over time or that were driven > by > who was in charge -- either church or landlord related. > >>>>At what level of consanquinity was a dispensation required? In one > village that I'm researching, nearly every marrying couple is related to > the 3rd > degree, but I'm not seeing any notes about dispensations.>>>> > > Do you know that some such thing was required? Depending on what time > period you're referring to, it would be difficult (because populations > were small) > to arrange a marriage to someone to whom you were not related to the 2nd > or > 3rd degree. Of course marriages were arranged with persons from > neighboring > villages as well, but I think again, what you are seeing is the use of > marriage as a means of consolidating wealth to some degree. As mentioned > previously, marriages were arranged for purposes of inheritance, and > improving status > through property rights and ownership. Since wealth could only be > accumulated through land ownership (cash wages were a later thing with > industrialization), the "church" in fact encouraged only marriages where > the male could prove > he could provide for a family -- and that meant having land. Wealth and > inheritance rights were the basis for these community relationships. > > Best regards > Linda > > > > > >

Many thanks for all the kind responses regarding locating Mandok. Thank you, Joe, for clarifying the Szabolcs County not Szatmar. Thank you, Gordon, for the look up offer. Thank you for the links, Janet. I have not used those yet. Now I think many of you begin to understand my quandary. I am certain that Veronika Mate the bride of Louis Veres born circa 1871 was from Vari. That has been substantiated by her grandchildren and the death certificate in Atlantic County, New Jersey as well as the Ellis manifest. The manifest states that Vari is the place of origin and the birthplace for Veronika. Veronika and three children came to Ohio to live with Lajos. The Vari family were Roman Catholic. Our ggrandfather, Lajos Veres, b. circa 1871, was her husband. He is the mystery. He married Veronika (probably at her church), but later was a founder of the Reformed Church in his home town. Question is which town. His manifest from Ellis Island does say Vari as origin and birthplace. First of all, any remaining Veres family members have no interest in where he came from in Hungary. They say these people are all dead now. He came from Hungary is sufficient for them. My husband's mother, Esther, tells me he was from Tiszacsege. I have looked through both the Roman Catholic and Reformed Church records at LDS for the Veres family name and found nothing. Then, Esther tells me he lived by the Tisza River at the base of the Carpathian Mountains. Esther is 85 years old and does not read or write Magyar and disliked Veronika her grandmother. She has not bothered to look for old letters or records that might answer the dilemma. Esther is the daughter of Lajos Veres b. 1889 and granddaughter of Lajos b. circa 1871. The mother of the younger Lajos died at childbirth and we do not know her name. The younger Lajos married Terka Kota from Borsova. Now I have a broad area to investigate. That's how I've begun grabbing at straws. Maybe he told the children and grandchildren Tiszacsecse not Tiszacsege, or he was from Vari, or he was from Borsova. Borsova is a possibility because I have the family Bible of Terka Kota, daughter-in-law of Lajos and she and the Kota line are clearly from Borsova. I have ordered the films from Vari but did not get to use them because for the summer we travel north to Pennsylvania and by the time the tapes came in, I was out of Daytona, FL when the films arrived. I have no idea where to go with this! But I surely do appreciate all the help from the Hungary List Readers. Julie

The updated version is: http://www.sznm.hu/engn/index2.html Wishing Peter -- Idézés Joseph J Jarfas <jjarfas@ezaccess.net>: > pdurant@asis.com wrote: > > > <>Dear Joe, > > When I was in Szent Endre spl? (North of Budapest) a few years ago, > > there was a village for tourists which had been moved and rebuilt on the > > spot. I was told that village was the deserted town of Mandok. > > Pat D. > > You are right Pat, > > but only partially. That open air museum collected pieces from all > over the country - including Mándok: > > http://www.sznm.hu/eng/eng.html > > Joe > Equinunk, PA - USA > jjarfas@ezaccess.net > > >