← Research LibraryExact extracted unit
Indexed source
THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
Available for full-text research. Open the source to inspect original-language passages and page references.
VerificationThe full text is searchable; full source verification is not yet recorded.
Citation checksNo verified references are recorded yet
Research profileNot current yet
Text fragment 173 (not an original page number)
Unit 173 of 984. Only the selected source passage is shown.
pon the emperor said to my wife: ‘Yes, dear child, it shall be
done.’ Upon leaving, the emperor presented my wife with a diamond ring
as a souvenir of this for us so important day.” (Thus far the Family
Almanac.)
b) Perhaps the immigrations of Rudnerweide and Alexanderwohl in
1819/1820 and others thereafter were the fruit of this most humble
request and the most gracious response to it. The colony was blessed by
a second visit of this monarch on October 25, 1825, shortly before his
totally unexpected and deeply lamented death; this time his longest stop
took place in Steinbach. (Compare #69a.)
C. Agricultural and Ethical Matters from the First Decades of the
South Russian Mennonite Settlements
(Supplement to H31-37)
A. Yesterday and Today 85
1. Today, the Mennonites of Chortitza, Molotschna and their
daughter colonies, believe that every farmer must own a large number of
good horses: 86 five for the plow, two for the harrow and another one or
two for driving back and forth. He must also have an open wagon, or
oboianka, with steel springs, which, in case of necessity, can carry six
not too "heavy” people while springing properly and running as easily as
possible on its axles, and a covered buggy on springs with glass doors
"in case of rain,” or for more distant trips to visit in the more remote
colonies or landed estates, which one cannot yet reach by rail. Naturally,
there must be several “ Brit schkas ” — heavy wagons— which one has
“shortened” to spread manure, transport grain to the railway, the city or
the Pristani (river port), or has “extended” into huge hayracks according
to the old West Prussian models and improved by the Americans. The
land is tilled with iron plows, having one or more bottoms, of Russian,
German, English and American, though most often of indigenous
Mennonite 87 origin. Grass and grain are mowed with machines. The
176
IN RUSSIA 1789-1860
scythe is only used occasionally and that incidentally in order to cut the
grass in a comer or mow weeds. Horse-drawn rakes and seeders are used.
One can hardly imagine a farmer any longer without a horse-powered
threshing machine, not to speak of the large land owners and renters
where one or more steam threshers are deemed indispensable. The
“threshing stone” {Uutfahr steen), a stone cylinder with deep ridges
turning on a metal axle and drawn by a pair of horses, often on a round
threshing floor in a shed or more often out in the open, sometimes in
small and sometimes in larger circles, which threshes the grain spread
out on the floor, was once considered an innovation in the steppes but is
now used only by the very small landowners. The heavy handwork that
remains to be done is performed largely by servants and maids from the
Poltava region and the other central provinces or also “Mordwines.”
2. “Once upon a time,” during the first decades, things were
different. If the landowner could come up with four horses which could
be
Source excerpts
[THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911. Книга представляет документальную историю Меннонитской братской общины в России (1789-1910), основанную на архивных материалах, собранных автором за 25 лет. Автор, П. М. Фризен, со] P. M. FRIESEN OTHERHOOD IN RUSSIA ( 1789 - 1910 ) P. M. Friesen THE MENNONITE BROTHERHOOD IN RUSSIA ( 1789 - 1910 ) How do you write the history of a movement when you are still a part of that movement? Whom do you believe when leading participants in those historical events disagree strongly not only on why things happened, but also on what happen- ed? What imparts the ring of truth to a denominational history? For P. M. Friesen the answer was a documentary history, letting the record speak for itself. Gathering historical docu- ments ov…