Some recent Saturday morning browsing uncovered the following Fernon’s Fortnightly article dated 1 June 1872 about the prospect of Russian Mennonites emigrating to the U.S. The initial part of the article first appeared in the New York Tribune on 19 April and was reprinted in Fernon’s Fortnightly. What is most interesting is how the reporter introduces the Russian Mennonites to the U.S. audience. The description is favorable to the point of exaggeration, but it does show how eager some were to have Mennonites contribute their agricultural talents and work ethic to the U.S. economy.
St. Petersburg, April 19.—The United States seems likely to receive a large emigration from Russia during this or the ensuing year. The Mennonite colonies, which are situated in the south of Russia, near Bendiansk, numbering some 40,000 souls at least, and estimated at more than twice that, propose removing in a body either to the United Stares or to Canada, In order to escape from the obligations of military service, which is contrary to their conscience and religious belief. It is said that they have already presented petitions to the American and British Governments, asking on what conditions they will be received. As the emigration of such a large body of people, all connected together by religion, friendship and blood, and who would virtually desire to settle in one place, is a matter of considerable importance, it will be well to tell who these Mennonites are, and what are their character and circumstances.
At the time when the Anabaptists and other mystical and protesting sects flourished most in the Low Countries, Menno Simonis, Catholic priest, abandoned Catholicism and united many of these errant sectarians into “Communes of God,” “poor and defenceless brotherhoods.” This teaching was very simple and in many respects resembled that of the Quakers. One great doctrine was, that war was unlawful and military service sinful. The effort of these communities was to restore the Apostolic Church to its primitive simplicity. Menno died in 1561, and about this time there was a large emigration of his flock, who had taken the name “Mennonites,” to East Prussia, in the regions of Dantzig, Marienburg and Elbing. Their Dutch neatness and Dutch industry soon made these desolate and swampy regions to flourish like a garden. In 1730 and 1732, the Mennonites were threatened with expatriation, on account of their refusal to serve in the army; but the storm passed by, and in 1740 King Frederick II gave them new privileges, which resulted in a new immigration from Holland. Still, many arbitrary measures were taken from time to time, and in 1789 they were forbidden to purchase landed property. Catharine the Second already in 1786 invited the Mennonites to Russia, along with other German colonies, and in 1789, 228 families arrived in Russia, and between 1793 and 1796 there was an immigration of 118 more families. These all settled on and near the island of Khortitz, on the lower Dnieper, below Tekaterinoslav. The conditions on which they came to Russia were: Protection from all attacks, freedom of worship, a gift of lands to the amount of 190 acres for each family, exemption from all taxes and imports for 10 years, money for their journey and money and wood with which to establish themselves, freedom of trade and manufactures, the administration oaths in their own way, and exemption forever from military service. These privileges were confirmed by the Emperor Paul, and extended to all Mennonites who should come thereafter. In spite, therefore, of the repeal and mitigation of the severe laws against them in Prussia, there was a continued and large immigration of Mennonites into Russia up to the year 1817. These colonists settled near their brethren in the Government of Taurid, in the region between the rivers Molotchna, Dneiper and Toknak, not far from the town of Berdiansk.
From that time the Mennonites have gone on increasing and prospering until they now number about 40,000 souls. They have been always protected and favored by the Government, so that they have almost entirely governed themselves, and have preserved their German character and institutions intact. This they in great part owe to the character and efforts of Johann Cornies, who, up to his death in 1848, exercised a very powerful influence over them, though he held no office and no rank. Titles and orders were, on several occasions, offered to him by the Imperial Government, which highly appreciated his services, but they were always refused. His advice was several times asked of the Minister of Domains, and the Governor General of New Russia rarely took an important measure without first consulting Cornies. These Mennonites settled in a waste steppe, where the land was rich enough, but suffered much from want of water. They began to irrigate and have raised agriculture to a higher point than anywhere else in Russia. They had no wood, and they began to plant trees. The introduction of tree culture on the steppes is entirely owing to them. They have not only large orchards of excellent fruit trees, but large and productive woods of forest trees, and also extensive plantations of mulberry trees, by means of which they produce a considerable quantity of silk. As they are not averse to improvements, their methods and implements are all good, and they use machinery largely in their agriculture. They are also large raisers of stock—horses, cattle and sheep. Though the Mennonites were originally agriculturists, they have endeavored to supply their own wants in manufactured articles, and, in 1854, they had in activity 350 mills and factories, including cloth mills, water and grist mills, dyeing and printing works, breweries, distilleries, silk spinneries, brick and tile works, potteries, etc., and among their villagers there were men exercising nearly every known trade.
That the Mennonites are thrifty, industrious and economical, their prosperity is sufficient proof. They are, beside this, very clean, neat and orderly (a lady could go into every peasant’s stable), and quiet, contented, honest, moral and deeply religious. There is no drunkenness or gambling among them. Crime is exceedingly rare. The latest statistics I can find are dated 1841, and those show that for 37 years there were only 68 crimes in the Mennonite Colonies on the Molotchna, including about 12,000 people. Of these crimes, 41 sprang from the sexual relation and nine were thefts; all the rest were minor offences, such as disobedience to the authorities. Beside all this, the Mennonites are educated. Every child knows how to read and write, and in every village there is a school. The Bible and other religious books are, of course, to be found in every house. These Mennonites were visited by Haxthausen in 1843, and by Petzholdt in 1855, and both travellers bear testimony to the worth and the prosperity of the colonists. Petzholdt says: “It is my firm conviction that Russia possesses no more industrious or more useful citizens than the Mennonites.” Up to this time the Mennonites have always been loyal subjects to Russia. They have never been remiss in their taxes, and during the Crimean war sent large voluntary gifts of grain and provender to the besieged army. It is only because the privileges granted to them are infringed, and they will be compelled to enter the army against their conscience, that they now wish to emigrate from Russia.
It can readily be seen that it will be of great importance for the United States to obtain the accession of so large and compact a body of educated and intelligent colonists, connected together by ties of blood and religion, and so thrifty, industrious and moral. Nowhere else in Europe can such immigrants be found. These 40,000 Mennonites would be worth 100,000 Germans from the Black Mountains or Wurtemberg, because their intelligence, morality and thrift stand so much higher. Their success in tree culture on an arid steppe points naturally to the Western prairies as their future home. Should they go to Utah, they would be a most valuable counterpoise to the Mormons, for they have all and more than all the good qualities of the “Saints” and none of their bad ones. What the Mennonites asked in their petitions to the American and British Governments was whether they could obtain land free or at low prices for their whole colony; whether they could have exemption for themselves and their descendants from military service of every kind; and whether the Government would advance them any money to defray their travelling expenses. Though the colony is prosperous and some of the members rich, yet then are there, as everywhere else, some poor who either have no land, being mere day-laborers, or have so little property that the forced sale which they would have to make on quitting their homes would leave them almost destitute. With the numerous emigrant aid societies which exist in America, it would seem that the path might be smoothed to the Mennonites, and everything well arranged to satisfy them.
The question now comes: What will the Russian Government do? It is forbidden to a Russian subject to emigrate without the consent of the authorities, and it is plainly impossible for such a large body of men to sell out their property and run away if such consent be withheld. The emigration of the Mennonites would be a greater loss to Russia than a gain to the United States. Immigrants flock readily and freely to the United States, while it is difficult to entice them to Russia. Yet it is evident that Russia cannot, for the sake of the Mennonites or any other colonists, make an exception to the general law. She has suffered enough from privileges and classes. As much as it is to be regretted, the present state of Europe seems to compel every nation to arm its entire population. The nobility, clergy and mercantile classes have been forced to give up their ancient privileges, by which they were exempt from compulsory military service, and their freedom from taxation will soon go too. It is impossible, then, for them to consent that any small body or sect of men shall have the privileges which they have been compelled to forego. The Russian World, the only paper which has mentioned the subject, speaks very strongly on this point, and says it would be far better for Russia to lose the Mennonites and many others, than to consent for a moment to any exception to the laws. Many will no doubt say that the privileges granted to the Mennonites by Catharine and Paul are no more sacred than those granted to the nobility, and that the power which changes the one may change the other. Whatever a law or a charter may say, no law or privilege can be eternal. Times change; the good of the State demands a different arrangement, and the rights of individuals must succumb. The difference is here that the rights granted to the nobility and other classes were rights granted by the crown at its pleasure and for its advantage, and are liable to be revoked by the same power. Those granted to the Mennonites were a condition precedent of their coming to Russia at all, and therefore should be maintained, or they should be allowed freely to leave the country. Their rights, however, were guaranteed by no treaty, and it rests with the Russian Government entirely whether to carry out the contract in good faith or keep them as subjects against their will. If the American Government is desirous of receiving these immigrants it will probably interest itself in their favor, and possibly they may be allowed to leave. Otherwise they may be compelled to stay. Should they be allowed to go, they will probably have to restore their lands to the State, and possibly repay the Government also for the advances made to them on their coming. There is no naturalization treaty between Russia and the United States, and consequently every Russian who has emigrated without permission, and has become naturalized in America, is for that crime eternally banished from the Empire, and should he chance to return would be immediately sent in exile to Siberia. — Correspondence of the New York Tribune
*****
Immediately following the New York Tribune article the editor of Fernon’s Fortnightly, Thomas Sargen Fernon, added his two cents. He was somewhat less enthused and tolerant, one might say, than the article writer, believing that all U.S. citizens should follow the same law. He argues as follows:
[There are a large number of Mennonites in Pennsylvania—in Lancaster county particularly—and during the rebellion the Mennonites contributed to the ranks of the Union army. So, too, did the Quakers, some by self-service, some by paying for substitutes.
In truth, not one of the religious orders that plead conscience in justification of non-compliance with law, came into conflict with the authorities in Pennsylvania during the rebellion. True, there was in spots opposition to the draft, but that opposition was from political not religious origin, and was, moreover, so insignificant that it was crushed, reed-like, by the power of the State.
Perhaps the Mennonites of Russia are less practical than their brethren in Pennsylvania; but whithersoever they may go, they will realize that religious toleration is not exemption from military service, for war is a combat against the body, sometimes the life of the State, and hence the call to arms to be impartial must be general, bearing alike on all creeds and sects, classes and conditions, between ages prescribed.
Both the Quakers and Mennonites of Pennsylvania, as we have said, did their duty to the State and to the nation in the rebellion; and if the Mennonites of Russia resolve to depart that land, trusting to promises received from some other nationality, they will be doomed to disappointment.
The French-German war of 1870–71, with its experiences, developments and lessons, left Russia no alternative but a reorganization of her military system, approximated to that of Prussia.
Besides, religious sects remarkable for eccentricity of costume or service, must take the risks of citizenship in common with their universal brethren within and without the churches. Educational establishments, learned ministers, commodious edifices, and a formula unrestricted by statute law, have stimulated the Christian churches in the United States to a higher standard of devotional intelligence; and every year seems to bring the evangelical churches nearer to one common bond of Christian brotherhood. All the churches in the U.S. stand on a single plank in the platform of the civil law. —Ed. F.]
*****
Interestingly, Fernon’s perspective won the day, and the U.S. government refused to promise that the Mennonite immigrants would be excused from military service. The story behind those deliberations is a post for another day. Suffice it to say for now that many Mennonites, our family included, came in spite of the possibility of military service, which casts their reasons for emigrating, I think, in an entirely new light.
Prospective Emigration of Mennonites from Russia to America
St. Petersburg, April 19.—The United States seems likely to receive a large emigration from Russia during this or the ensuing year. The Mennonite colonies, which are situated in the south of Russia, near Bendiansk, numbering some 40,000 souls at least, and estimated at more than twice that, propose removing in a body either to the United Stares or to Canada, In order to escape from the obligations of military service, which is contrary to their conscience and religious belief. It is said that they have already presented petitions to the American and British Governments, asking on what conditions they will be received. As the emigration of such a large body of people, all connected together by religion, friendship and blood, and who would virtually desire to settle in one place, is a matter of considerable importance, it will be well to tell who these Mennonites are, and what are their character and circumstances.
From that time the Mennonites have gone on increasing and prospering until they now number about 40,000 souls. They have been always protected and favored by the Government, so that they have almost entirely governed themselves, and have preserved their German character and institutions intact. This they in great part owe to the character and efforts of Johann Cornies, who, up to his death in 1848, exercised a very powerful influence over them, though he held no office and no rank. Titles and orders were, on several occasions, offered to him by the Imperial Government, which highly appreciated his services, but they were always refused. His advice was several times asked of the Minister of Domains, and the Governor General of New Russia rarely took an important measure without first consulting Cornies. These Mennonites settled in a waste steppe, where the land was rich enough, but suffered much from want of water. They began to irrigate and have raised agriculture to a higher point than anywhere else in Russia. They had no wood, and they began to plant trees. The introduction of tree culture on the steppes is entirely owing to them. They have not only large orchards of excellent fruit trees, but large and productive woods of forest trees, and also extensive plantations of mulberry trees, by means of which they produce a considerable quantity of silk. As they are not averse to improvements, their methods and implements are all good, and they use machinery largely in their agriculture. They are also large raisers of stock—horses, cattle and sheep. Though the Mennonites were originally agriculturists, they have endeavored to supply their own wants in manufactured articles, and, in 1854, they had in activity 350 mills and factories, including cloth mills, water and grist mills, dyeing and printing works, breweries, distilleries, silk spinneries, brick and tile works, potteries, etc., and among their villagers there were men exercising nearly every known trade.
That the Mennonites are thrifty, industrious and economical, their prosperity is sufficient proof. They are, beside this, very clean, neat and orderly (a lady could go into every peasant’s stable), and quiet, contented, honest, moral and deeply religious. There is no drunkenness or gambling among them. Crime is exceedingly rare. The latest statistics I can find are dated 1841, and those show that for 37 years there were only 68 crimes in the Mennonite Colonies on the Molotchna, including about 12,000 people. Of these crimes, 41 sprang from the sexual relation and nine were thefts; all the rest were minor offences, such as disobedience to the authorities. Beside all this, the Mennonites are educated. Every child knows how to read and write, and in every village there is a school. The Bible and other religious books are, of course, to be found in every house. These Mennonites were visited by Haxthausen in 1843, and by Petzholdt in 1855, and both travellers bear testimony to the worth and the prosperity of the colonists. Petzholdt says: “It is my firm conviction that Russia possesses no more industrious or more useful citizens than the Mennonites.” Up to this time the Mennonites have always been loyal subjects to Russia. They have never been remiss in their taxes, and during the Crimean war sent large voluntary gifts of grain and provender to the besieged army. It is only because the privileges granted to them are infringed, and they will be compelled to enter the army against their conscience, that they now wish to emigrate from Russia.
It can readily be seen that it will be of great importance for the United States to obtain the accession of so large and compact a body of educated and intelligent colonists, connected together by ties of blood and religion, and so thrifty, industrious and moral. Nowhere else in Europe can such immigrants be found. These 40,000 Mennonites would be worth 100,000 Germans from the Black Mountains or Wurtemberg, because their intelligence, morality and thrift stand so much higher. Their success in tree culture on an arid steppe points naturally to the Western prairies as their future home. Should they go to Utah, they would be a most valuable counterpoise to the Mormons, for they have all and more than all the good qualities of the “Saints” and none of their bad ones. What the Mennonites asked in their petitions to the American and British Governments was whether they could obtain land free or at low prices for their whole colony; whether they could have exemption for themselves and their descendants from military service of every kind; and whether the Government would advance them any money to defray their travelling expenses. Though the colony is prosperous and some of the members rich, yet then are there, as everywhere else, some poor who either have no land, being mere day-laborers, or have so little property that the forced sale which they would have to make on quitting their homes would leave them almost destitute. With the numerous emigrant aid societies which exist in America, it would seem that the path might be smoothed to the Mennonites, and everything well arranged to satisfy them.
The question now comes: What will the Russian Government do? It is forbidden to a Russian subject to emigrate without the consent of the authorities, and it is plainly impossible for such a large body of men to sell out their property and run away if such consent be withheld. The emigration of the Mennonites would be a greater loss to Russia than a gain to the United States. Immigrants flock readily and freely to the United States, while it is difficult to entice them to Russia. Yet it is evident that Russia cannot, for the sake of the Mennonites or any other colonists, make an exception to the general law. She has suffered enough from privileges and classes. As much as it is to be regretted, the present state of Europe seems to compel every nation to arm its entire population. The nobility, clergy and mercantile classes have been forced to give up their ancient privileges, by which they were exempt from compulsory military service, and their freedom from taxation will soon go too. It is impossible, then, for them to consent that any small body or sect of men shall have the privileges which they have been compelled to forego. The Russian World, the only paper which has mentioned the subject, speaks very strongly on this point, and says it would be far better for Russia to lose the Mennonites and many others, than to consent for a moment to any exception to the laws. Many will no doubt say that the privileges granted to the Mennonites by Catharine and Paul are no more sacred than those granted to the nobility, and that the power which changes the one may change the other. Whatever a law or a charter may say, no law or privilege can be eternal. Times change; the good of the State demands a different arrangement, and the rights of individuals must succumb. The difference is here that the rights granted to the nobility and other classes were rights granted by the crown at its pleasure and for its advantage, and are liable to be revoked by the same power. Those granted to the Mennonites were a condition precedent of their coming to Russia at all, and therefore should be maintained, or they should be allowed freely to leave the country. Their rights, however, were guaranteed by no treaty, and it rests with the Russian Government entirely whether to carry out the contract in good faith or keep them as subjects against their will. If the American Government is desirous of receiving these immigrants it will probably interest itself in their favor, and possibly they may be allowed to leave. Otherwise they may be compelled to stay. Should they be allowed to go, they will probably have to restore their lands to the State, and possibly repay the Government also for the advances made to them on their coming. There is no naturalization treaty between Russia and the United States, and consequently every Russian who has emigrated without permission, and has become naturalized in America, is for that crime eternally banished from the Empire, and should he chance to return would be immediately sent in exile to Siberia. — Correspondence of the New York Tribune
*****
Immediately following the New York Tribune article the editor of Fernon’s Fortnightly, Thomas Sargen Fernon, added his two cents. He was somewhat less enthused and tolerant, one might say, than the article writer, believing that all U.S. citizens should follow the same law. He argues as follows:
[There are a large number of Mennonites in Pennsylvania—in Lancaster county particularly—and during the rebellion the Mennonites contributed to the ranks of the Union army. So, too, did the Quakers, some by self-service, some by paying for substitutes.
In truth, not one of the religious orders that plead conscience in justification of non-compliance with law, came into conflict with the authorities in Pennsylvania during the rebellion. True, there was in spots opposition to the draft, but that opposition was from political not religious origin, and was, moreover, so insignificant that it was crushed, reed-like, by the power of the State.
Perhaps the Mennonites of Russia are less practical than their brethren in Pennsylvania; but whithersoever they may go, they will realize that religious toleration is not exemption from military service, for war is a combat against the body, sometimes the life of the State, and hence the call to arms to be impartial must be general, bearing alike on all creeds and sects, classes and conditions, between ages prescribed.
Both the Quakers and Mennonites of Pennsylvania, as we have said, did their duty to the State and to the nation in the rebellion; and if the Mennonites of Russia resolve to depart that land, trusting to promises received from some other nationality, they will be doomed to disappointment.
The French-German war of 1870–71, with its experiences, developments and lessons, left Russia no alternative but a reorganization of her military system, approximated to that of Prussia.
Besides, religious sects remarkable for eccentricity of costume or service, must take the risks of citizenship in common with their universal brethren within and without the churches. Educational establishments, learned ministers, commodious edifices, and a formula unrestricted by statute law, have stimulated the Christian churches in the United States to a higher standard of devotional intelligence; and every year seems to bring the evangelical churches nearer to one common bond of Christian brotherhood. All the churches in the U.S. stand on a single plank in the platform of the civil law. —Ed. F.]
*****
Interestingly, Fernon’s perspective won the day, and the U.S. government refused to promise that the Mennonite immigrants would be excused from military service. The story behind those deliberations is a post for another day. Suffice it to say for now that many Mennonites, our family included, came in spite of the possibility of military service, which casts their reasons for emigrating, I think, in an entirely new light.
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