THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911

warlike Hohenzollem. Yet even here they knew how to maintain their essential beliefs for some time. For here too it was their benefit to the state, that is especially to the cities and large landowners, which time and again, in spite of military considerations and/or accusations of religious fanaticism, gained them their privileges. Thus, as indicated above, Swiss Anabaptists were allowed to settle in Prussian-Lithuania in 1711 under Frederick I. Strangely enough, that great warrier Frederick (II) the Great, was especially well-inclined toward the Mennonites of East Prussia. As is well-known, like William I of Orange, he was broadly and unbelievably tolerant for his time in regard to religious matters and demonstrated an equally fatherly concern for the cultural elevation of his territories. It was therefore not for nothing that "Old Fritz” was so popular with our Russian Mennonite immigrant fathers. Already during the first year (1740) of his reign he commanded, “that those Mennonites, who want to settle in Koenigsberg and other locations of East Prussia, should everywhere be accepted.” He made especially sure that the Dutch Mennonites knew this. (Of these it must be said in recognition, that they were always ready to come to the aid of their persecuted brothers through the Dutch government, which was favorably inclined toward them, and whose good offices were used to petition the persecuting governments— Switzerland, the Palatinate— as well as directly with money and counsel). It was during Frederick II’s reign as well, in 1764, that the fathers of our Gnadenfelder— 32 families— found a welcome acceptance, with conspicuous privileges unheard of till then, in the mark of Brandenburg, the very heart of the Hohenzollem state, where they founded Brenkenhofswalde, etc. His father, Frederick I, had been less favorably disposed toward them, for he could not forgive them the fact that two Mennonite "tall fellows,” who had been acquired for his favorite plaything, the “tall guard”— that is, had been coerced— had to be freed in accordance with the Mennonite privileges. Similar recruiting incidents occurred repeatedly; although they were always nullified as illegal, they nevertheless caused much fear, 50 DUTCH-PRUSSIAN ANABAPTISTS qualms of conscience, and often severe and bloody abuse. Toward the end of the 18th century the question of military service was settled for all of the Hohenzollem-Prussian territories by imposing a considerable tribute on the Mennonites for the support of military academies. In order to stop the spread of this military exemption, the government finally forbade not only the acceptance of new members into the Mennonite congregations as well as all immigration, but also ordered that Mennonites could henceforth buy land only from other Mennonites and that all children of mixed marriages be brought up in the confession of the non-Mennonite partner^The government of the morally weak