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THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
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Text fragment 185 (not an original page number)
Unit 185 of 984. Only the selected source passage is shown.
shion.
Many other settlers escaped a similar fate only by making a hasty
Documentary Supplement
189
escape, through presence of mind or a lucky turn of events. Nevertheless,
the danger threatening the settlers from these barbarians is diminishin g
from year to year since the government is doing everything in its power
to civilize them. They have now been forced to give up their nomadic life
style, settle down and cultivate the land. To give up their old, free way of
life, however, is very difficult for them. Since the murder of the four
Mennonites, the Tatars have also been forced to give up their traditional
custom whereby every man constantly carries a weapon on his person.
This was an iron hammer attached to a long wooden handle! They
used these hammers especially to kill wolves after they had been tired in
the chase by their very swift horses. [Later they had to use a short, thick
leather whip for this purpose, called a “Kantscherg,” “Malachai,” or
even “Nogaika,” for which purpose a lead bullet was braided into the end
of it: also a wicked toy!] In spite of all these measures, the rustling of
cattle continues. [Later the Mennonites and Tatars became good
friends; in 1860 the latter all emigrated to Turkey.] Their former
localities 102 were turned into Bulgarian colonies or Russian farm villages.
[A second group of neighbors, located for a long time on the right bank
of the Molotschna below the Molotschna Colony, were the Doukhobors,
living in the village of Terpeniie among others. Later they were resettled
in the region of the Caucasus. Our traveller has high praise for their
ethical and industrious characteristics.]
g) As far as the climate is concerned, in the region surrounding the
Chortitza and Molotschna colonies, there were [and still are] particularly
severe blizzards [in Low German: “de Stuem,” in Russian: “Viuga”],
usually lasting from two to four days during the winter season, a season
itself subject to variation as to duration and great temperature
fluctuations. At such times it was especially dangerous to travel on the
steppes because they were very sparsely populated and points of
orientation were few. Large numbers of cattle are lost during these
blizzards, especially when they suddenly appear early in the fall and the
herds cannot be brought into the bams, enclosures, or at least into
protective valleys in time. The animals, especially the sheep, run
irresistibly before the wind until they find shelter or a cover. Sleet is
perhaps even worse if it strikes the herds unexpectedly out in the open
and continues for several days. Summers are mostly long and very
warm, up to 30° Reaumur in the shade; by August the steppes have
turned predominantly grey; in September or October the fall rains
usually set in and a new growth, even new flowers, give the steppes
the appearance of a new spring. The spring is probably richer in grass
and flowers, but often very fickle in regard to its 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…