How To Make Pysanky

      Each region, each village, and almost every family in Ukraine had its own special ritual, its own symbols, meanings and secret formulas for dyeing eggs. These customs were preserved faithfully and passed down from mother to daughter through generations. The custom of decorating pysanky was observed with greatest care, and a pysanka, after receiving the Easter blessing, was held to have great powers as a talisman.

Examples of Ukrainian pysanky, modern and traditional.

      Pysanky were traditionally made during the last week of Lent, Holy Week in the Orthodox and Greek (Uniate) Catholic calendars. (Both faiths are represented in Ukraine, and both still celebrate Easter by the Julian calendar.) They were made by the women of the family. During the middle of the Lenten season, women began putting aside eggs, those that were most perfectly shaped and smooth, and ideally, the first laid eggs of young hens. There had to be a rooster, as only fertilized eggs could be used. (If non-fertile eggs were used, there would be no fertility in the home.)

      The dyes were prepared from dried plants, roots, bark, berries and insects (cochineal). Yellow was obtained from the flowers of the woadwaxen, and gold from onion skins. Red could be extracted from logwood or cochineal, and dark green and violet from the husks of sunflower seeds and the berries and bark of the elderberry bush. Black dye was made from walnut husks. The dyes were prepared in secret, using recipes handed down from mother to daughter. Sometimes chemical dyes (of unusual or difficult colors) were purchased from traders along with alum, a mordant that helped the natural dyes adhere better to eggshells.

A variety of styluses, from traditional to modern

      A stylus, known as a pysachok, pysak, pysal'tse, or kystka (kistka), depending on region, was prepared. A piece of thin brass was wrapped around a needle, forming a hollow cone. This was attached to a small stick (willow was preferred) with wire or horsehair. In some regions, mostly in Transcarpathia, a simple pin inserted onto the end of a stick was used instead (drop-pull technique).

The pysanky were made at night, when the children were asleep. The women in the family gathered together, said the appropriate prayers, and went to work. It was done in secret––the patterns and color combinations were handed down from mother to daughter and carefully guarded.

      Pysanky were made using a wax resist (batik) method. Beeswax was heated in a small bowl on the stove (піч), and then scooped into the stylus as needed. The molten wax was applied to the white egg with a writing motion; any bit of shell covered with wax would be sealed, and remain white. Then the egg was dyed yellow, and more wax applied, and then orange, red, purple, black. (The dye sequence was always light to dark). Bits of shell covered with wax remained that color. After the final color, usually red, brown or black, the wax was removed by heating the egg in the stove and gently wiping off the melted wax, or by briefly dipping the egg into boiling water.

An unfinished pysanka ready for the
 black bath of dye. It bears the
Ukrainian Easter greeting:
"Christ is risen!"

      Boiled eggs were not used, as pysanky were generally written on raw or, less commonly, baked eggs (pecharky). Boiled eggs were dyed red for Easter, using an onion skin dye, and called "krashanky". The number of colors on an egg was usually limited, as natural dyes had very long dyeing times, sometimes hours. Pysanky would be made–and dyed–in batches.

      Alternatively, in Transcarpathia and other ethnic Lemko areas, a pinhead was dipped into molten wax and then applied to the shell of the egg. Simple drops were made, or there was an additional pulling motion, which would create teardrop or comma shapes. These drops were used to create patterns and designs. Dyeing and wax removal proceeded as with traditional pysanky.

      Pysanky continue to be made in modern times; while many traditional aspects have been preserved, new technologies are in evidence. Aniline dyes have largely replaced natural dyes. Styluses are now made with modern materials. Traditional styluses are still made from brass and wood, but those made with more modern plastic handles are gaining in popularity. An electric version of the stylus has been commercially available since the 1970s, with the cone becoming a metal reservoir which keeps the melted beeswax at a constant temperature and holds a much larger amount than a traditional stylus. These newer styluses (whether electric or not) also sport machined heads, with sizes or the opening ranging from extra-fine to extra-heavy.

      Pysanky are typically made to be given to family members and respected outsiders. To give a pysanka is to give a symbolic gift of life, which is why the egg must remain whole. Furthermore, each of the designs and colors on the pysanka is likely to have a deep, symbolic meaning. Traditionally, pysanky designs are chosen to match the character of the person to whom the pysanka is to be given. Typically, pysanky are displayed prominently in a public room of the house.

      In a large family, by Holy Thursday, 60 or more eggs would have been completed by the women of the house. (The more daughters a family had, the more pysanky would be produced.) The eggs would then be taken to the church on Easter Sunday to be blessed, after which they were given away. Here is a partial list of how the pysanky would be used:

1. One or two would be given to the priest.
2. Three or four were taken to the cemetery and placed on graves of the family.
3. Ten or fifteen were given to children or godchildren.
4. Ten or twelve were exchanged by the unmarried girls with the eligible men in the community.
5. Several were saved to place in the coffin of loved ones who might die during the year.
6. Several were saved to keep in the home for protection from fire, lightning and storms.
7. Two or three were placed in the mangers of cows and horses to ensure safe calving and colting and a good milk supply for the young.
8. At least one egg was placed beneath the bee hive to insure a good harvest of honey.
9. One was saved for each grazing animal to be taken out to the fields with the shepherds in the spring.
10. Several pysanky were placed in the nests of hens to encourage the laying of eggs.

      Everyone from the youngest to the oldest received a pysanka for Easter. Young people were given pysanky with bright designs; dark pysanky were given to older people.

      A bowl full of pysanky was invariably kept in every home. It served not only as a colorful display, but also as protection from all dangers. Some of the eggs were emptied, and a bird’s head made of wax or dough and wings and tail-feathers of folded paper were attached. These “doves” were suspended before icons in commemoration of the birth of Christ, when a dove came down from heaven and soared over the child Jesus.

• Resurrection From The Tomb Coloring Page

History of Pysanky From The Ukraine

      A pysanka (Ukrainian: писанка, plural: pysanky) is a Ukrainian Easter egg, decorated using a wax-resist (batik) method. The word comes from the verb pysaty, "to write", as the designs are not painted on, but written with beeswax. The word pysanka refers specifically to an egg decorated with traditional Ukrainian folk designs, and is not a generic term for any egg decorated using wax resist.

      Many other eastern European ethnic groups decorate eggs using wax resist for Easter. These include the Belarusians (пісанка, pisanka), Bulgarians (писано яйце, pisano yaytse), Croats (pisanica), Czechs (kraslice), Hungarians (hímestojás), Lithuanians (margutis), Poles (pisanka), Romanians (ouă vopsite, incondeiate or impistrite), Serbs (pisanica), Slovaks (kraslica), Slovenes (pisanica, pirhi or remenke) and Sorbs (jejka pisać).

Easter egg from Romania. Note the mostly white Pysanky in the front,
 "Similarly, it is appropriate to give young people pysanky
 with white as the predominant color because their life is still a blank page."

      The art of the decorated egg in Ukraine, or the pysanka, probably dates back to ancient times. No actual ancient examples exist, as eggshells are fragile. As in many ancient cultures, Ukrainians worshipped a sun god (Dazhboh). The sun was important - it warmed the earth and thus was a source of all life. Eggs decorated with nature symbols became an integral part of spring rituals, serving as benevolent talismans.

      In pre-Christian times, Dazhboh was one of the main deities in the Slavic pantheon; birds were the sun god's chosen creations, for they were the only ones who could get near him. Humans could not catch the birds, but they did manage to obtain the eggs the birds laid. Thus, the eggs were magical objects, a source of life. The egg was also honored during rite-of-Spring festivals––it represented the rebirth of the earth. The long, hard winter was over; the earth burst forth and was reborn just as the egg miraculously burst forth with life. The egg, therefore, was believed to have special powers.

      With the advent of Christianity, via a process of religious syncretism, the symbolism of the egg was changed to represent, not nature's rebirth, but the rebirth of man. Christians embraced the egg symbol and likened it to the tomb from which Christ rose. With the acceptance of Christianity in 988, the decorated pysanka, in time, was adapted to play an important role in Ukrainian rituals of the new religion. Many symbols of the old sun worship survived and were adapted to represent Easter and Christ's Resurrection.

      In modern times, the art of the pysanka was carried abroad by Ukrainian emigrants to North and South America, where the custom took hold, and concurrently banished in Ukraine by the Soviet regime (as a religious practice), where it was nearly forgotten. Museum collections were destroyed both by war and by Soviet cadres. Since Ukrainian Independence in 1991, there has been a rebirth of the art in its homeland.

A mix of modern, diasporan and traditional Ukrainian pysanky.

      No actual pysanka have been found from Ukraine's prehistoric periods, as eggshells do not preserve well. Cultic ceramic eggs have been discovered in excavations near the village of Luka Vrublivets'ka, during excavations of a Trypillian site (5th to 3rd millennium BC). These eggs were ornamented, and in the form of торохкальці (torokhkal'tsi; rattles containing a small stone with which to scare evil spirits away).

      Similarly, no actual pysanky from the Kievan Rus' period exist, but stone, clay and bone versions do, and have been excavated in many sites throughout Ukraine. Most common are ceramic eggs decorated with a сосонка (horsetail plant) pattern in yellow and bright green against a dark background. More than 70 such eggs have been excavated throughout Ukraine, many of them from graves of children and adults. They are thought to be representations of real decorated eggs.

      These ceramic eggs were common in Kievan Rus', and had a characteristic style. They were slightly smaller than life size (2.5 by 4 cm, or 1 by 1.6 inches), and were created from reddish pink clays by the spiral method. The majolica glazed eggs had a brown, green or yellow background, and showed interwoven yellow and green stripes. The eggs made in large cities like Kiev and Chernihiv, which had workshops that produced clay tile and bricks; these tiles (and pysanky) were not only used locally, but were exported to Poland, and to several Scandinavian and Baltic countries.

      The oldest "real" pysanka was excavated in Baturyn in 2008, and dates to the end of the 17th century. Baturyn was Hetman Mazepa's capital, and it was razed in 1708 by the armies of Peter I. A complete (but crushed) pysanka was discovered, a chicken egg shell with geometric designs against a blue-gray background. The pysanka is currently being reconstructed; when completed, it will allow us to see what sort of ornamentation was in use in pre-1708 Ukraine.

      The Hutsuls––Ukrainians who live in the Carpathian Mountains of western Ukraine––believe that the fate of the world depends upon the pysanka. As long as the egg decorating custom continues, the world will exist. If, for any reason, this custom is abandoned, evil––in the shape of a horrible serpent who is forever chained to a cliff–– will overrun the world. Each year the serpent sends out his minions to see how many pysanky have been created. If the number is low the serpent's chains are loosened and he is free to wander the earth causing havoc and destruction. If, on the other hand, the number of pysanky has increased, the chains are tightened and good triumphs over evil for yet another year.

      Newer legends blended folklore and Christian beliefs and firmly attached the egg to the Easter celebration. One legend concerns the Virgin Mary. It tells of the time Mary gave eggs to the soldiers at the cross. She entreated them to be less cruel to her son and she wept. The tears of Mary fell upon the eggs, spotting them with dots of brilliant color.

      Another legend tells of when Mary Magdalene went to the sepulchre to anoint the body of Jesus. She had with her a basket of eggs to serve as a repast. When she arrived at the sepulchre and uncovered the eggs, the pure white shells had miraculously taken on a rainbow of colors.

      A common legend tells of Simon the peddler, who helped Jesus carry his cross on the way to Calvary. He had left his goods at the side of the road, and, when he returned, the eggs had all turned into intricately decorated pysanky.

      Many superstitions were attached to pysanky. Pysanky were thought to protect households from evil spirits, catastrophe, lightning and fires. Pysanky with spiral motifs were the most powerful, as the demons and other unholy creatures would be trapped within the spirals forever. A blessed pysanka could be used to find demons hidden in the dark corners of your house.

      Pysanky was believed to hold powerful magic, and had to be disposed of properly, lest a witch get a hold of one. She could use the shell to gather dew, and use the gathered dew to dry up a cow's milk. The witch could also use bits of the eggshell to poke people and sicken them. The eggshell had to be ground up very finely (and fed to chickens to make them good egg layers) or broken into pieces and tossed into a running stream.

      The cloth used to dry pysanky was powerful, too, and could be used to cure skin diseases. And it was considered very bad luck to trample on a pysanka–God would punish anyone who did with a variety of illnesses.

      There were superstitions regarding the colors and designs on the pysanky. One old Ukrainian myth centered on the wisdom of giving older people gifts of pysanky with darker colors and/or rich designs, for their life has already been filled. Similarly, it is appropriate to give young people pysanky with white as the predominant color because their life is still a blank page. Girls would often give pysanky to young men they fancied, and include heart motifs. It was said, though, that a girl should never give her boyfriend a pysanky that has no design on the top and bottom of the egg, as this might signify that the boyfriend would soon lose his hair.

More Related Content:

• How to Make Pysanka
• Pysanka Museum
• Customs and Traditions
• Pysanka Writing Videos

Rosemåling on Wooden Eggs

      Rosemåling, or rosemaling, Norwegian for "decorative painting", (applied decoration or embellishment, decorative, decorated (rosut, rosute, rosete, rosa) and "å måle, å male" to paint) is the name of a form of decorative folk art that originated in the rural valleys of Norway. Some art historians interpret "rose" as a reference to the rose flower, although the floral elements are often so stylized that no specific flower is identifiable and not used at all in some designs. Rosemåling is a style of decorative painting on wood that uses stylized flower ornamentation, scrollwork, lining and geometric elements, often in flowing patterns. Landscape and architectural elements are also common. Many other decorative painting techniques were used such as glazing, spattering, marbelizing, manipulating the paint with the fingers or other objects, etc. 

      Rosemaling is also common in Sweden (Swedish: rosmålning) where it is also, incorrectly, called kurbitsmålning or simply kurbits, where kurbits refers to depictions of Cucurbita. As with the Norwegian counterpart it was most popular from the latter half of the 18th century and until the 1860s.

      Rosemåling in Norway originated in the low-land areas of eastern Norway particularly in the Telemark and Hallingdal, but also in Numedal and Setesdal and in other valleys in Vest-Agder, Hordaland, Sogn og Fjordane and Rogaland. It came into existence around 1750, when Baroque and Rococo, artistic styles of the upper class, were introduced into Norway's rural culture. 

      Rosemåling designs use C and S strokes and feature scroll and flowing lines, floral designs, and both subtle and vibrant colors. Script lettering, scenes, animal and human figures may also be included. Artists who specialized in rosemåling often came from poorer classes in the countryside. They would travel from county to county painting churches, homes and furnishings for a commission of either money or merely room and board. Thus rosemåling was carried over the mountains and toward Norway's western coast. Once farther away from the influence of the painters' guild, these artists tried new ideas and motifs. Rosemåling became widespread as amateur artists in rural areas often imitated this folk art. Soon strong regional styles developed and today the three main styles are Telemark, Hallingdal and Rogaland, named after the regions in which each originated.

      Rosemaling is, in a sense, the two-dimensional counterpart of acanthus carving, since it is clear that the C and S curves in rosemaling take their inspiration from the acanthus carvings of Baroque and Rococo art and the acanthus carvings in the rural churches (e.g., the altar reredoses and pulpits) and homes (e.g., cupboards) were painted in the same bright colors as used in rosemaling. While in the cities these acanthus carvings were generally gilt, the rural artisans did not have ready access to gold leaf as their urban counterparts and so painted their carvings in the bright colors popular in rural communities (e.g., Norwegian rural dress, Cf. bunad). Like rosemaling, acanthus carving has had a cultural revival in recent times as both a means of interior design (e.g., on furniture, picture frames, door and window frames, etc.) and as a personal hobby, although most modern day acanthus carving is left unpainted and unvarnished. 

Rosemåling Types Are Named After Regions/Counties in Norway:

• Aust Agner
• Gudbrandsdal
• Hallingdal
• Numendal
• Rogaland
• Oppdal
• Trondelog
• Tellemark
• Valdres

      One of the anecdotes told about the Nazi occupation of Norway (1940–1945) is that at a time when the public display of the Norwegian flag or the State Coat of Arms could bring imprisonment or even death, the Norwegians discovered that they could display the 'H' overlapping the '7' of the royal cypher of their exiled king, Haakon VII, at the center of a rosemaling design without the German occupation forces seeing anything but a colorful peasant design. Christmas cards with the royal cypher at the center of a rosemaling design were especially popular and many have survived and their history documented. 

      Norwegian immigrants brought the art of rosemaling to the United States since many of the immigrants came from parts of Norway where rosemaling was well established. They often carried their belongings in beautifully painted trunks. Some of the immigrants were Rosemaling painters. This generation, however, contributed little to the development of American rosemaling in the 20th century, because rosemaling began to go out of style starting in 1860.

      Rosemaling experienced its revival in America in the 20th century. Norwegian-Americans became interested in the rosemaling decorated possessions of their ancestors. American rosemaling began to develop and flourish. The revival of Rosemaling in the United States is often credited to Per Lysne who was born in Norway and trained in Rosemaling. He came to America in the early 20th Century and was employed as a wagon painter in Stoughton, Wisconsin. When business slowed during the Great Depression, he began Rosemaling again. Today Norwegian rosemaling is taught in many areas of the USA. Rosemaling associations sponsor classes and competitions. 

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• Rosemåling on eggs

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