Although originally agriculturists, they have endeavored to supply their own wants in manufactured articles, and in 1854 they had in activity three hundred and fifty 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 in their villages there were men exercising nearly every known trade.
There is no drunkenness or gambling among them. Crime is exceedingly rare. Besides all this, they are educated. Every child knows how to read and write; and in every village there is a school.
Up to this time they have been loyal subjects to Russia. During the Crimean war they sent large 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.
Their success in tree culture on an arid steppe points naturally to the Western prairies as their future home. In their petitions to the American and British governments they asked 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 there are some who either have no land, or have so little property that a forced sale would leave them almost destitute.
In addition to the above from the New York Tribune, I have found an extract concerning the Mennonites of South Russia, from The Friend (London), in which it is stated that a deputation was sent to St. Petersburg in hopes of changing the purpose of the government, but only obtained a delay of ten years, which expired in 1881, and also the option of hospital and other non-fighting military service in place of actual soldiership. Many deputations have since followed. The last attempt was by a company of “eldest persons” to the emperor, while he was staying at his country palace in the Crimea. We learn “the emperor did not accept an audience, but kind words by others were spoken plenty.” Extracts follow from an original letter, preserving the quaint English: “We greatly see the need of leaving Russia, not only because of military service, but also of the curtailing of religious and other liberties, which clearly shows an intention on the part of the government to take this and our language from us. Formerly, the administration of all laws connected with the colonies was in the hands of the colonists themselves; now they are mixed up with the Russian peasants. The Russ language, hitherto not, or little, wanted, is introduced into the schools, and Russian teachers are given to those schools. Prisons, like as in the Russian villages, are by law commanded to build; before, not at all wanted.”
But while the Russian Mennonites are thus preparing to emigrate, it is stated that in Prussia there are only a few churches that are not willing to submit to the new military law.
The editor of the Herald of Truth, a Mennonite paper (Elkhart, Indiana), speaks to the Russians nearly as follows: “I believe I understand the sad dilemma in which you are placed. You have homes, the result of honest toil; you love and cherish them; there is a long journey to make into a strange land; it will cost you a great many anxieties and trials; all these things seem almost impossible for you to accomplish, and yet you cherish the principles of your church, you want to abide in the faith of your fathers.
“In the country where you now are you are called to do that which we believe Jesus, the Prince of Peace, forbids. Now here is a dilemma. It will be for you to choose. Shall we stay,—and yield the principles of our religion? or shall we do as the Saviour said, ‘If they persecute you in one city, flee into another’?”