Tag: leader

Heritage Architecture Excellence Award Bestowed to Doukhobor Prayer Home at Veregin, Saskatchewan

For Immediate Release – October 28, 2008

The Doukhobor Prayer Home at Veregin, Saskatchewan has been bestowed with the prestigious Heritage Architecture Award of Excellence. The Honourable Dr. Gordon Barnhart, Lieutenant Governor of Saskatchewan, presented the award to the building owner, the National Doukhobor Heritage Village, at a special public ceremony at Government House in Regina today.

The unique building known as the Prayer Home was constructed in Veregin, Saskatchewan in 1917 by the Doukhobor Community. The second floor was the private residence of Doukhobor leader Peter “Lordly” Verigin, while a communal prayer area was located on the main level. The vast open site surrounding the house accommodated large gatherings drawn from Doukhobor colonies throughout Saskatchewan, who assembled to hear the words of their leader as he addressed them from the second floor balcony.

Award presentation ceremony at Government House, Regina, Saskatchewan. [l-r] Dr. Gordon L. Barnhart, Lieutenant Governor of Saskatchewan; Charles Samuels, building contractor; Keith Tarasoff, Chairman, National Heritage Doukhobor Village; and Al Gill, President, Architectural Heritage Saskatchewan.

Serving for over ninety years as the social, cultural and spiritual centre of Doukhobor life in Saskatchewan, this building remains highly significant as one of the most architecturally significant structures in Saskatchewan. Its two-storey wrap around verandah is a unique design feature in this province, and the hand-cut metal fretwork arches display exceptional artistic talent and design.

Over the past quarter century, the Prayer Home has undergone several major restoration initiatives, including re-shingling with cedar shingles, repainting, foundation repairs, and most recently repair and restoration of the wrap-around verandah, following the original design. In addition, a fire suppression system was installed to protect both the interior and the exterior of this highly flammable wooden structure.

These preservation efforts are an excellent example of the devotion to authentic restoration that the owner, the National Doukhobor Heritage Village, has contributed to this National Historic Site. For this reason, the Doukhobor Prayer Home received the Heritage Architecture Award of Excellence for the category of ‘Exterior Restoration’.

Cover of Autumn 2008 issue of Heritage Quarterly Saskatchewan featuring the Doukhobor Prayer Home at Veregin, Saskatchewan.

The Heritage Architecture Awards of Excellence are the most prestigious honour bestowed by the Saskatchewan Architectural Heritage Society. The Lieutenant Governor is the Patron of the juried awards that have recognized 94 projects throughout the province since the Society launched the program in 1996.

Dedicated to promotion, protection and preservation of Saskatchewan’s built heritage for residents and visitors to our province, the Saskatchewan Architectural Heritage Society has a province-wide membership of almost 400 individuals and is a federally-registered charity.

There are now seven categories in the Heritage Architecture Excellence awards: Exterior Restoration; Interior Conservation; Rehabilitation; Adaptive Re-Use; Sympathetic New Construction; Landscape, Engineering and Agricultural Works; and Education, signage, Monuments & Interpretation.

“We are very pleased that the Doukhobor Prayer Home has been recognized in the Exterior Restoration category of the Heritage Architecture Excellence awards”, said Keith Tarasoff, chairman of the National Heritage Doukhobor Village. “We sincerely appreciate this acknowledgement of our ongoing efforts to preserve and promote our Doukhobor heritage.”

For additional information or inquiries about the Doukhobor Prayer Home and other Doukhobor historic sites in Saskatchewan, contact the National Heritage Doukhobor Village at Box 99, Veregin, Saskatchewan, S0A 4H0. Phone number (306) 542-4441.

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News and Current Events Stories and Articles

Breaking Ground in Spasovka and Uspenie

by Deanna Konkin

Deanna Konkin (1946-) is an elementary school teacher and organic gardener in Saskatoon, Saskatchewan. Her parents and sister reside on the family farm located near the original site of Spasovka Doukhobor Village. On occasions she returns to the farm, gazes across the fields and wonders what life was like in the village many years ago. She is a collector of Doukhobor memorabilia and books and is very interested in singing. The highlight of her singing career was in 1995 when she participated in the Voices for Peace Choir. Deanna enjoys and is skilled in the crafts of her ancestry, in needlepoint, embroidery, crocheting and knitting. Her ambition is to learn the art of linen-making, draw-work, weaving, embroidering, fringing of Doukhobor shawls, as well as other native crafts before they are forgotten. In the following article, reproduced by permission from Koozma Tarasoff’s “Spirit Wrestlers: Doukhobor Pioneers’ Strategies for Living” (Ottawa: Legas Publishing, 2002), she writes about the early days on the Saskatchewan prairies and the stories of her grandparents.

The Doukhobors from the Kars area in Russia settled in Spasovka Doukhobor Village. It was located in the block of land known as the Prince Albert Colony or the Duck Lake settlement, across the North Saskatchewan River and southwest of Duck Lake, Saskatchewan. The village was 14 miles southwest, on Section 14, Township 45, Range 5, West 3rd M. Of the Colony, it was the largest village with 47 households and a population of 217. The town of Blaine Lake was 14 miles [22.5 km] southwest. All that remains today is the unmarked graveyard on a hill with a lone tree growing on it.

The people who lived there went by such names as Stupnikoff, Konkin, Podovelnikoff, Demoskoff, Pepin, Perepelkin, Kabatoff, Shukin, Holuboff, Rebalkin, Maloff, Savinkoff, Tarasoff, Berikoff, Popoff, Babakaiff, Osachoff, Chernoff, and Hoodekoff.

Many villagers would go to Prince Albert via Duck Lake to find work and earn their daily bread. The men worked on construction such as building brick office buildings and dwellings, while the women washed clothes. My grandfather, Andrei Vasilyevich Konkin and his brother Ivan sought work in Prince Albert. Once they caught a ride in a boxcar filled with lumber at the time when the train derailed and they were pinned underneath. Luckily a conductor saw them and came to their rescue, saving them from serious injuries.

Some members of Spasovka village near Blaine Lake, Saskatchewan. These include Andrew Konkin (back row, second from the left) and his brother John (5th from the left) as well as respected elder Vasily Konkin (2nd row, 10th person from the left holding baby), 1906.

My grandfather Vasil Konkin who lived in this village was a spiritual and religious man. It was not uncommon for him to go on foot to the Uspenie Doukhobor Village some 20 miles [32 km] away. He would disrobe under the trees, walk out onto the street and preach to the villagers about Doukhobor beliefs, brotherhood, love, and the evils of materialism. All was witnessed by my grandmother Nastia Salikin (later Boulanoff). As young 10-year-olds, she and her two friends, Masha Selivanova (Kalesnikoff, later Mrs Alex Cheveldayoff) and Polya Katelnikova (later Mrs Pete A. Rebin), witnessed the disrobing, saying to themselves: ‘Vot Konkin svobodnik pribil’ (“the Konkin Son of Freedom has arrived”).

My great, great grandfather Nicholai Stupnikoff also lived in Spasovka. He was a psychic who could on numerous occasions foretell the future. One interesting episode took place back in Russia. A distraught man came to him and told him that the Tatars had stolen his mare. Nicholai replied: ‘Be patient, soon two horses will come to your home’. This man did as he was told. Sure enough, before long his mare returned home followed by a beautiful, frisky colt.

Fedia Salikin, circa 1900

My great grandfather Fedia Salikin lived in Uspenie Village. As the first pioneers in the area, he and his family lived in avuls (dugouts) on the bank of the North Saskatchewan River.

Fedia was a devout Doukhobor who suffered greatly for his beliefs in Russia. He and Aleksei Rebin were shackled together following the mass arms burning protest. As they walked to prison, the shackles kept unbuckling and falling off. The Tatars who were escorting them saw what happened and hollered Allah! Allah! Superstitiously they believed this was some kind of incantation at work, especially when this happened three times. Finally, the commander of the troop said: ‘If you give your word that you won’t run away, you can carry your shackles’. And so they did.

In prison, Fedia and two of his friends were ordered to put on army uniforms. They refused and took their clothes off and remained this way for three days. This was in the middle of winter. A soldier came and told them that they would be shot outside by a firing squad if they did not obey. A general arrived just in time to prevent the bloodshed. The three men were led back to prison and given winter clothing. They were told they had to be sentenced first, but they never were sentenced and eventually were set free with the others.

From Uspenie, Fedia and his family moved to Verigin, Saskatchewan where he was appointed as a miller, milling wheat into flour for the Doukhobor Community (the CCUB or the Christian Community of Universal Brotherhood).

When the Doukhobors began the move to British Columbia in 1908, Peter V. Verigin asked Fedia to stay and make flour and send it to the Community in BC. Instead, because of his strong faith in the leader, Fedia joined his brethren in the move west. He did not want to stay behind because he believed that he would never hear from his Doukhobor friends and relatives again. He told the leader, ‘Peter, I want to toil more’. So he and his wife Avdotia (Dunia) packed up and moved to Blagodatnoe [Blueberry Creek] BC. There he, along with others, cut heavy timbers, extracted stumps and rock in order to make way for an abundant orchard and fertile farming land.

Fedias oldest daughter Nastia (my grandmother) and her husband (my grandfather), Fyodor Andreivich Boulanoff, later moved back to Saskatchewan. The damp mountain climate and the lack of food did not agree with my grandfather’s health. First they settled in the village of Pokrovka in the Langham area. When the people in the village began to farm independently, Fyodor and Nastia and their family settled on a rented farm. They heard about good land being for sale in the Blaine Lake district and moved there. Here they felled trees, gathered roots, and prepared the soil for tilling.

My grandmother worked alongside my grandfather. She was a fully liberated woman in her time. Besides helping with the fieldwork and barnyard chores, she also was a skilled seamstress, having done the sewing for the Doukhobor Community in BC as well as for her family. An avid gardener, she grew beautiful, bountiful gardens, the excess of which she sold to neighboring towns and cities. She passed her gardening skills and love of gardening to her family and their families. She was skilled in many crafts. One of these was growing her own flax, processing it, and spinning it into yarn to be later knitted or crocheted into doilies. She also spun wool into yarn, dyed it, and knitted it into warm mittens, socks, scarves and sweaters. In addition to her excellent homemaking abilities, she managed to keep up her melodious singing, teaching her children and anyone interested to sing psalms and hymns. One could hear her golden voice carrying high above the rest when she sang at sobranias and funerals. Peter V. Verigin once remarked to her, ‘Budet truba vo ves svet, i budesh tipet’ vo ves svet’ [There will be a pipe that will carry its sound throughout all the world and you will sing to all the world]. Many years later this prophecy was fulfilled. Grandmother and her family sang at local amateur shows on radio in the 1940s. Many people listened and enjoyed their delightful a cappella sounds.

My grandfather, Fyodor, was a devoted farmer. He was one of the first to grow hull-less oats in the Blaine Lake area. He also grew wheat, barley and rye. When he lived in the Langham area, Doukhobor parents asked him to teach their youth to read and write in Russian. Years later, many of his former students approached him and thanked him for teaching them so well. He also was a captivating storyteller. He had a great talent for remembering stories he had read and was able to retell them as everyone sat around and listened in awe.

At this time I wish to extend a tribute to all my ancestors for their beliefs, struggles, and sacrifices. May they have eternal rest and peace in God’s Heavenly Kingdom.

Categories
General Stories and Articles

The Doukhobor Peace Day

by Koozma J. Tarasoff

A centuries-old festival honouring the Apostles Peter and Paul, Peter’s Day (June 29th Old Calendar, July 12th New Calendar) coincides with the birth of Doukhobor leader Peter “Lordly” Verigin in 1859 and the “Burning of Arms” in 1895. Author Koozma J. Tarasoff explores the enormous significance of this “Peace Day” to the Doukhobor movement.

The significance of the Burning of Arms event for the Doukhobors is enormous. It is the concrete act which catapulted the Doukhobors into the international arena. It was a moment when civilization was presented with an alternative strategy of living without resorting to the use of excessive force particularly the barrel of the gun, the bomb, and the deadly missile.

St. Peter’s Day is one of the centuries-old  feast days celebrated by the Russian Orthodox church in honour of the Apostles and martyrs of Christ St. Peter and St. Paul. Doukhobors evolved out of the Orthodox church environment. And while they rejected most of the trappings of the church, it was inevitable that some habits would remain. For example, Doukhobors adopted the practice of standing up at a sobranie with men on one side an women on the other. And many continued to observe certain old church holidays (e.g. Easter, Christmas, and St. Peter’s Day) as natural times in which to come together to meditate, socialize, and have a feast. They argued that participating in any one of these or other external rituals does not negate their inner core values of love, beauty, and the God within.

It was therefore natural for the Doukhobors (at the inspiration of Peter V. Verigin) to choose June 29th (Old Style Calendar; new style is July 11th) to hold a manifestation for peace. This date was at the end of the rebirth season of Spring and the beginning of Summer.  The fact that the event fell on Peter V. Verigin’s birthday is coincidental. Moreover, the centuries-old  custom of naming a child after the Orthodox saint on whose feast day the child was born continued among the Doukhobors in isolated cases. Peter V. Verigin (1859-1924), for example, was born on the 29th of June and was named for the already-important feast day of St. Peter and St. Paul. Thus, the soil for this major happening was well prepared. The manifestation had already been preceded  with the first acts of civil disobedience that year on Easter Sunday by Matvey Lebedev and ten other collegues who refused to do military training. The soil was prepared for a major happening.

Burning of Arms, June 29, 1895

The June 29th event was a historic first. For the Doukhobors this arms burning event is primarily known as Peter’s Day or St. Peter’s Day. However, it ought to be called a Doukhobor Peace Day. Why? Because  this Peace Day is pitched at the wider public if not the world. This symbolic humanitarian act is one of the most remarkable acts that the world has ever known. A group of some 7000 Doukhobors in three areas of the Russian Caucasus on the 29th June 1895 totally refused to kill other human beings regardless of
consequences. This was a new direction for the human race, one that gave hope to the notion of getting rid of militarism and the scourge of war. 

This big idea of these Russian peasants was visionary, revolutionary and non-sectarian. From the message that there is God, love and beauty in every person (in which they moved the divine from the walls and halls of the church as well as the minister and the Bible and relocated it in their hearts), they developed in simplistic fashion  a full philosophy of nonviolence, equality and love. This 1895 event transformed the Russian Spirit Wrestlers into the category of a social movement out of the narrow confines of a sect. They became true pioneers of the spirit. 

We all know that language is not static; it is an organic entity that changes with the times to be more in conformity with the new living meanings of the day. Hence today there is an urgent need for a new  terminology which fits closer the meaning of Spirit Wrestlers and their outstanding action in 1895. For me, the Doukhobor Peace Day is closer to the intended message of our ancestors — and therefore this pregnant title ought to be used as much as possible. Of course, people are free to use Petrov Dien or Peter’s Day if they like. But there is strong rationale to use the more universalistic, the more comprehensive as well as the more accurate designation. In brief, we need to embrace the joyous spirit of the real meaning of the momentous 1895 Burning of Arms event.

Perhaps the Doukhobors were ahead of their time. Perhaps not. It was Lev N. Tolstoy who described the Russian Doukhobors as ‘people of the 25th century’.  I like to look upon the 1895 message as bringing hope to a troubled society today. Guns, bombs, and missiles destroy  the very notion of civilized men, women, and children in society. Getting rid of these diabolical weapons is perhaps the first step to finding a solution to our human problems.

Categories
General Stories and Articles

Peter “Lordly” Verigin – Doukhobor Leader Arrives

Manitoba Morning Free Press

On December 15, 1902, Peter “Lordly” Verigin arrived in Canada to assume leadership of the Doukhobors after spending nearly 16 years in exile in Siberia. The following article, reproduced from the Manitoba Morning Free Press (Tuesday, December 23, 1902), details his arrival in Winnipeg, Manitoba en route to the Doukhobor colonies near Yorkton, Saskatchewan.

Peter Verigin, Whose Personality Sways His People, En route to Join Them From Siberian Exile – Is Noncommittal – Russian Brutality

Doukhobor leader Peter “Lordly” Verigin

For three hours before the train from the east pulled in yesterday afternoon, a number of people patiently promenaded the platform awaiting its arrival. One of them, a woman, has been there since early morning. She was awaiting her brother, whom she had not seen for fifteen years. She knew nothing of the congestion of traffic along the C.P.R. (Canadian Pacific Railway) and so kept steadfast watch lest the train might get in before its advertised time, determined, no matter when it arrived, that her brother should find someone there to meet him.

When at a little before 3 o’clock the train drew in, there alighted from one of the front coaches a tall, quiet looking man, carrying a black leather valise studded with nickel bosses arranged in curious design. A dark blue gaberdine reached half way to the knees, over his trousers were fastened close fitting, dark grey leggings, piped at the edges with black cloth. His headgear was a black fedora. Around his neck he wore a long cord fastened to which was a heavy silver watch and a richly chased gold pencil. Alongside the watch pocket was a fountain pen, secured by loops of the cloth. 

The traveller was Peter Verigin, newly come to Canada after fifteen years of Siberian exile. The woman awaiting him was his sister.

In the crush of Christmas travel it was some time before those looking for the new arrival could find the object of their search. Accompanied by Interpreter Harvey, who had gone east to meet Verigin, and by Ivan Ivin, Paul Planidin and Semeon Rieben, three Doukhobors who had been deputized by the communities to extend the Doukhobor leader a welcome on his arrival. Verigin walked eastward along the platform.

A Happy Reunion

His sister saw him, standing half a head taller than the average, and ran towards him, followed by the other waiting Doukhobors, with joyful cries. Verigin dropped his valise, took off his had, opened his arms and cried “Anna!” He kissed his sister and the others and quietly walked on toward the immigration buildings, being introduced on the way to Mr. H.P. Archer, Crerar, of Yorkton – both of whom of Swan River Immigration Agent have been for days in the city awaiting his coming – to Mrs. Almanopsky, who acted s interpreter, and the Free Press representative.

On the party’s arriving at the immigration buildings, Verigin was shown the room set apart for his use. Here he spent a little more time chatting with his sister and friends, enquiring after his mother, who is 86 years of age and who lives at Poterpevshie village with his sister, whose full name is Anna Vasilievna Verigina. Then, after the baggage had been packed away and the foregoing domestic enquiries made, the party moved downstairs to Acting (Immigration) Commission Moffatt’s office.

Mr. Moffatt greeted Verigin warmly, welcoming him to the west in the name of the Dominion authorities. In answer to his enquiries as to his voyage, Verigin said it was a long journey, good but rough. He had sailed from Liverpool after crossing Europe from Moscow to Warsaw, and thence to England.

“You’ll be glad to be in a country,” said Mr. Moffatt, “where there is religious and individual freedom”. “I haven’t looked around yet,” answered Verigin through an interpreter, “so I cannot yet tell whether this is a free country or not”. “You know, however,” said Mr. Moffatt, “that in Canada we do not put people in prison because of their political or religious views”. “Oh yes,” answered Verigin, “I know that”. “People have been looking for your coming for a long time,” said Agent Crerar. “There are 300 Doukhobors at Yorkton station, watching every train for you. And there is one person very anxious to see you – your mother”.

Wants to See His Mother

Verigin had up till that time been quietly courteous and dignified: but his manner underwent a change, becoming alertly interested. “Did you see my mother; yes?” he asked. “When did you see her? Was she well?” Mr. Crerar satisfied him on these points, and then Verigin asked him when the train could take him there. “I am in a hurry to see my mother,” he said. “There is no train till tomorrow, yes?” “I would go today if I could; yes!” Then he realized that perhaps he might be taking up too much of the commissioner’s time. “Shall I see you again, yes,” he asked, “You are perhaps now too occupied?”

Anastasia Verigin, mother of Doukhobor leader Peter “Lordly” Verigin

Being answered on this point, Mr. Moffatt asked him concerning his visit to Ottawa. “I couldn’t talk much business,” he said, “for I had not seen the Doukhobors. Of myself I knew nothing of their troubles; only of what I heard. They told me the people would not take up their homestead lands”. “Did you hear about the pilgrimage?” asked Mr. Crerar, “and of the action taken by the government to prevent the pilgrims from being frozen to death?” “I had not heard any particulars,” answered Verigin. “it was in print in Russian papers. They said that 200 people were frozen to death.

Mr. Crerar told him that this was entirely false. Pointing to the Free Press representative, who was the only newspaper man present at the interview, Mr. Crerar told Verigin that he had accompanied the pilgrims throughout their wanderings, and personally knew of all the facts in connection therewith. “Is that so, yes?” said Verigin. “I shall have much to ask him”.

Verigin’s Personality

Throughout the interview Verigin said little, only speaking in reply to questions, and allowing the others to do the talking. His manner was marked with a natural courtesy and simple dignity that would single him out for notice anywhere. His voice is low, and of singular sweetness. Physically, Verigin is a splendid type of his race. Tall and strongly built, and of erect and graceful carriage, he would attract attention among hundreds of good looking men. His features are regular and his skin of an olive pallor. His hair and beard, which is luxuriant, are black as jet. His eyes are dark and thoughtful, and his whole expression that of a man who has suffered much, and has triumphed over everything through the force of kingly courage and constancy.

It was evident that he would make no statement as to his future actions or the counsel he would give the Doukhobors, who for months have been anxiously awaiting his coming, till he had personally familiarized himself with every phase of the situation. Mr. Moffatt, indeed, and wisely, did not attempt to draw from Verigin any statement. “You will know all about the troubles the government has had with the Doukhobors,” he said, “when you get among them. We all hope your coming may have a very good effect. We will do anything possible to help you. You must be tired after your long journey. And you must be hungry. So now I’ll say goodbye to you, and wish you a safe journey to your mother tomorrow.”

Verigin listened gravely, and when this was translated, rose and shook hands with the commissioner. “I thank you very much,” said he, “I hope my coming may be good. I hope so indeed,” and so went upstairs to his room.

May Not Stay in Canada

In a few minutes a message was sent down to the Free Press man, asking him to join Verigin in the latter’s room. The reporter found Planidin, Rieben and Verigin’s sister busy in preparing a meal for the traveller. Verigin sat in an armchair, and, after welcoming the newspaper man, resumed his conversation with Mrs. Almanopsky, asking many questions as to the location of the different Doukhobor lands and communities. Before he had concluded, Agent Crerar came up to ascertain if Verigin would stay long in Yorkton. Representative Doukhobors from every village in the Yorkton and Swan River colonies were there, and the government desired to have a list compiled of all the Doukhobors eligible for homesteads, the number of those willing to take up land, the number of those who had already made entry and the reasons for not making entry on the part of those who refused. Verigin said he did not want to delay to hold any such conference at the present time; he wanted to get to the village where his mother was. “I may not stay in Canada,” he said, “I may go back to Russia.”

“Could all these people see me tomorrow night?” he asked. But it was explained that the train did not arrive till late. “Then let it be in two or three weeks,” he said.

The conversation drifted to Russian topics. Mr. Crerar said that he had heard the Tsar proposed releasing all Siberian exiles at the New Year. Verigin laughed heartily. “You must have read that in a newspaper,” said he, “what is said in newspapers is not always true. It is only the students that are going to be released.”

His Exiledom

The Free Press man asked Verigin to say something concerning his life in exile. “That would be a long story,” he said. “If I could talk English I should much like to tell you. But you cannot always trust interpreters. But I was sent to exile from the Caucasus for five years; when that was passed I was sentenced for another five years, and when that, too, had gone, I was given yet another five years. When I was allowed to go free I wanted to go to the Caucasus to see my wife and son, but the government would not allow me, nor would they allow them to come to see me. They might have come to Canada with the Doukhobors four years ago, but they would not because it would take them further from me, and I do not know whether the government will give them passports to come to Canada, and perhaps I shall never see them.”

As Verigin talked of his wife his voice broke several times. He sprang up from his chair and paced up and down the room while speaking of them, and it was some minutes before he regained his composure. 

“What did you do while in exile?” next asked the reporter. Verigin responded, “I toiled, ate and slept, of course. I used an axe and carpentered and built stores. We had all to earn our own living, for the Russian government allow nothing for the sustenance of its exiles. Many times I asked for a trial, but it was always refused. I was never condemned by a judge, or by due process of law, but by an “administrative order” of the government, which enables them to detain any person objective to it”. 

“Are the reports of cruelty and ill usage of the exiles, of which we sometimes hear, true?”

Russian Brutality

“In what way you mean, ill use?” answered Verigin, “the exiles are sent to a village. They have to walk all the way. If they are tired and fall behind, they are beaten. If they try to run away they are shot. If they go outside the village boundaries they are punished; maybe sent down the mines. In Irkutsk there were some student exiles. They said they wanted the limits of their walks extended, that it was ridiculous to confine them in such a small space. Soon after they were told to march into a building. Expecting to hear a reply to their request they went. The building was surrounded by soldiers. They fired a volley, wounding many of the students and killing two. 

At Moscow, Verigin saw Count Tolstoy, who was rejoiced at his release. “I wonder if the government hasn’t made a mistake,” he said, “you’d better get to Canada soon for they may change their minds and give you another five years.”

By this time Verigin’s sister and the others had completed their preparations for the meal. The kettle was set on the white table cloth – woven by the Doukhobor women – (it was spotlessly clean and did not soil it in the least) to use as a samovar. Bread with Cross & Blackwell’s jam were the staples. Loaf sugar was poured out on a plate and eaten as a relish. Verigin cut a lemon in thin slices and poured tea, inviting the Free Press representative to join him at his meal. During the progress of the repast, Verigin chatted with perfect ease on general topics. He said he wanted to take a walk around the city (of Winnipeg) that evening as his Doukhobor friends had often written to him of its marvels. He looked with some surprise at the electric light, when it was turned on, but merely remarked, “I am seeing new things all the time.”

Categories
Biographical Stories and Articles

A Message to Relatives

by Alexei N. Chernoff

Towards the end of his life, Doukhobor Alexei Nikolayevich Chernoff (1877-1967) set to writing his experiences as a young military reservist during the “Burning of Arms” in Russia 1895. Reproduced by permission from the pages of “The Brothers Chernoff from Azerbaijan to Canada” (Winnipeg: December 1992) this article is a wonderful example of our rich Doukhobor oral tradition, now preserved in writing for future generations. Translated by Fred J. Chernoff.

I, Alexei Nikolayevich Chernoff, had the desire to write to my relatives about our past, that part that is still in my memory. My parents were Nikolai Timofeyevich and Anna Semenovna Chernov. My mother’s family were the Popovs. In our family there were six sons: Aliosha (Alexei), Mikola (Nikolai), Vanya (Ivan), Fedya (Feodor), Misha (Mikhail) and Andrusha (Andrei). The parents were neither poor or rich. Their occupation was with farmland and they owned cattle, horses, sheep, chickens, geese and ducks – all in small numbers. There also lived with us two brothers of my father whose names were Danilushka (Danila) and Mikisha (Mikifor). My father Nikolai was the eldest brother. In total there were 23 people living together and all ate at one table. At first we lived well and were happy. This was in Russia, the Caucasus, the village of Slavyanka in the Elizavetpol province (present-day Republic of Azerbaijan).

Alexei Nikolaevich Chernoff (1877-1967)

As children we grew up and soon started to help our parents with the work. When I reached the age of 17, my parents decided to marry me off. They had arranged for the daughter of a rich family by the name of Verigin, whose name was Paranya (Praskovia) Nikolayevna. Both of our families were happy about this arrangement. Our lives became happy and joyful. This happened shortly after the death of the former leader of the Doukhobors, Lushechka (Lukeria) Kalmykova. Her place was taken by Peter Vasilyevich Verigin. Not all the Doukhobors accepted him as the new leader. In opposition a group emerged and began to pass information to the government. Peter Verigin was arrested, tried and exiled to Siberia.

At this time, the young men from 21 of age were called by the government for service in the army, and because of an error by my parents, I was one of the people called. I was given a (reserve) document indicating that I had to appear to serve when it was my turn. This came at the time the Doukhobors started to refuse service in the army. As I was not yet 21 years of age, by law I should not be called into the service. During the last census, believing that they would save me from the army, my parents had added 3 years to my age. Because of this entry in the census, I was now called into the military service. My father appealed to the military command to nullify the call. The officer in command asked if there were any records of the birth of your son. My father answered no. The officer then replied that, the order to serve cannot be nullified, but he added not be afraid that he would not be called for the time being. This is how the matter ended. They didn’t take me into the army, but my name was left on the list for future call.

In 1895, a call came from Siberia from Peter V. Verigin, that the Doukhobors show by action their opposition to service in the army. He ordered all of his followers to burn their arms and guns. The men who were drafted for service went to the officials and turned in their call papers. They informed the officials that they will no longer serve in the army.

On June 29, 1895 was the celebration of Peters Day. On the night before, the Doukhobors secretly collected all of their guns and burned them. This stirred up the government officials, and they started an investigation as to why this burning occurred. Next morning another event furthur antagonized the government officials against the Doukhobors. The young draftees started to hand in their call papers and advised that they will no longer take part in serving in the army. I too, went to turn in my papers, along with 60 other draftees. We were all arrested and placed in jail cells. Our parents were also arrested for influencing the young men. Without giving us an opportunity for a farewell, we were marched to Elizavetpolski prison. That ended our happy life. My dear relatives, it was difficult to part with our family – my mother, my 5 brothers, and my dear wife and son Nikolai. I was young, and God gave me strength to bear this sorrow. My father and I stayed in jail for 5 months. Then along with others we were sent to Kozakh prison. Our parents, the older people were sent to Siberia. Part of their trip was by water and here my father got sick. The ship doctor was unable to help him. Upon landing he was sent to hospital where he passed away. The date was August 17, 1895. He had nobody with him when he died and the news of his passing did not reach us for 6 months.

In Kozakh prison were 65 draftees who had refused to serve and had turned in their papers. In prison, life was not all that bad. We were allowed to exercise, sing and pray to God. They gave us a kitchen, and we had 2 cooks amongst us to board ourselves. Life went well. One thing that bothered us was fever, as the climate was favorable to this illness. Everyone was sick from this except myself. We stayed in that prison for about a year and one-half. 

In August 1897, the government decided to send us to the Yerevan region to settle among the Tartars. We notified our relatives that we were being exiled. Our relatives came to a meeting in prison, and the government permitted this. We were glad to see them and they were glad to see us. After the first meeting, we were allowed to meet with them the next day. Soon after, we were all counted, put into a convoy and started on our journey. We called to our people for the last time a good-bye and to forgive us. We marched to Yerevan over a 7 day period. In the month of August, the weather was warm and dry and we thanked God that we reached our destination safely. Nobody was sick on the way. Again we were imprisoned, and due to the lack of room inside, we were kept outside of the prison. They allowed us our own kitchen and gave all that we required. They kept us here for 12 days. Here some of our comrades were distributed to the Tartar villages and the rest of us, about 13 people, were sent further to Nakhichevan. 

Again, we were marched through the valleys of the Caucasian mountains for 5 days. On the way, we were given time to rest. The valleys were very hot and the people in this area raised fruit. I was attracted by grapes growing so I picked a bunch and ate them. Shortly after I became sick and became cold and shivering. It appeared that I had the same malaria fever that attacked the other comrades. Every day at the same time I got the shivers. We reached Nakhichevan and were distributed 2 to a village. My partner was Nikolai Fedorovich Salykin. He was much older than myself and had already served in the army. But he was in prison because he turned in his military service papers. Because he was older than myself, he took advantage of me and made me serve him. The village was known a Karabahli. It was a large village and the people were kind and courteous. They provided a well lit room and slowly we got used to our surroundings. We knew their language and soon found a job cutting hay. They paid us a fair wage and did not mistreat us. Their women baked us bread which was very tasty. Here we lived for a year.

One day a Russian doctor visited our village, and I turned to him with my illness. He examined me and told me to appear at the hospital in his village. He ordered that I be released with a guard. We walked 50 verst (kilometers). There he gave me a mixture of quinine and shortly thereafter the fever left me completely. I got well, but the doctor kept me there for 2 weeks. In that time I helped in the house and looked after his little girl. The doctor asked me to stay with him, but I refused and went back to my friends. 

Shortly thereafter, our relatives decided to visit us. My Uncle Danilushka decided to ride horseback to our place and invited a Tartar to accompany him. I was very glad to see my Uncle Danilushka. He passed regards from my family, told me how they lived and how they had safely traveled to see me. Thank God. After supper my friend Salykin decided to invite a town official. The official came and with him were 2 policemen. He asked my Uncle whether he had a permit to travel. At that time, every person had to have permission to travel from one place to another in Russia. Danilushka did not have such a permit. The official did not say anything and went back to his room. Shortly thereafter, the official arrested our guest Danilushka and took him away. Next morning, he and his friend were marched to Nakhichevan prison. The horses were left with us. This is how my Uncle visited me at this time. I wondered what to do with the horses and discussed this with a regional official. He sent me to the prison where my Uncle was held and he requested that they not be sold. He wanted them sent back to his village. This request was sent back to the official who became irrate, and sent me to see someone else with authority. An order was given that the horses be given to the local villagers. Nobody wanted them, so I kept the horses. Feed was obtained for the horses till my Uncle Mikisha came and took them away. Later my Uncle Danilushka and his friend had walked back to their village from which they came. All this we lived through. The people here were good, gave us feed for the horses, and helped us in many ways.

In 1899 we were freed. We hired a Molokan, and he drove us to the station Astafoo. By this time we joined a group who were migrating to Canada and were on their way to Batum. Our relatives were already at Batum, and met us after 3 years of separation. I cannot describe this meeting. My mother especially, thanked God that her son Aliosha came back safe and sound. My relatives kissed me and could not believe that I was their Aliosha.

On February 16, 1899 we started boarding the ship. The passage across the ocean was difficult. The ocean was rough but we reached Canada, at Halifax, on the 9th day of March, 1899. We unloaded on a large (quarantine) island. There they gave us a bath and vaccinated us. We stayed there several days, boarded a ship and reached St. John. Here we were loaded onto a train and sent west to Manitoba – Winnipeg, Selkirk and Brandon – where they had places for us. It was still winter and there was a lot of snow. After a while, we were sent to Yorkton, Saskatchewan and from there we went by sleigh to the village of Verovka where they had built long barns. In these barns we spent the remainder of the winter. Spring came and the warm weather with it. Then they started to sort families, who would want to live in the same villages. Everyone was organized into villages and our village was Sovetnoye. It was north-west of the village of Veregin. Here we started our Canadian life.

Doukhobor Village in Saskatchewan, 1902

At this time we had no farming facilities and just set up tents in the middle of the field. The stronger men were sent out to look for jobs and the older men and women began building. They dug and started building sod houses. They were plastered inside and dried outside so to be livable. This was in 1899. Towards fall the workers started coming home and had a place to winter. We had a lot of wood for fuel and wintered well. In the spring we started to get ready to look for work again. Some stayed home to improve the facilities. By then, the village had one horse and several cows, so we had milk for the children. This was 1900. We started planting gardens and getting ready for the next winter. We started to accumulate the necessary equipment, plowing the land and seeding oats. The crops were very good and the times were getting better. We all lived in a commune and had a happy life. I was elected senior in our village and had control of the money. 

In 1902, near Christmas, Peter “Lordly” Verigin came to Canada. All Doukhobors were glad of his coming. He visited the villages and met everyone. He advised the people to live a communal life and nearly everyone took his advice. He started to buy cattle and horses and allocated them among the villages. After some time in the communities, a misunderstanding arose with the Canadian government regarding the registration of land ownership and taking the oath of allegiance. Then, Peter Verigin decided to move some Doukhobors to British Columbia. Land was purchased for orchards, and nearly all of the people of the community were transplanted to British Columbia. Our family, the Chernoffs, including the 6 brothers and my 2 sons, stayed on the Khutor ranch near the town of Veregin. The ranch had been well stocked with cattle and horses and the animals were worth a lot of money. Peter Verigin delegated the Chernoffs to look after this property. My brother Nikolai was a tabunchik (“horse trainer”) and I was delegated to look after the stallions. The rest of the brothers looked after the land and planted the grain. The grain amounted to over 30,000 bushels. In the winter we looked after the livestock. We lived under the leadership of Peter “Lordly” Verigin for twelve years, up until the time of his death. He always favored us and was kind.

During October 1927, the other Verigin arrived. The Doukhobors were glad of his coming and soon he started to change procedures and practices. We started to live according to his plans and what he wanted. The time passed and then, he too died. After that, the whole community broke apart. Everyone started to live independently and that’s the way it is now. However, there are a group who are organized under the name of the Union of Christian Communities of Christ.

Dear relatives, the time is fleeing and the memory of relatives and friends is disappearing. My mother died in 1934, and my wife Paranya died in 1950. I myself am 87 years old and nearing the end of my life. I have decided to leave my remembrance of our previous life, and how and why we came to Canada. My sincere desire is that you live in a Doukhobor society and carry out all of the teachings for the well being of ourselves and future offspring. Guard all the time our Doukhobor faith.

Your Father, Grandfather, Great Grandfather, Your Brother and Your Uncle,

Alexei Nikolayevich Chernoff
Veregin, Saskatchewan
September 12, 1964

Categories
Biographical Stories and Articles

My Trip to Shenkursk and My Communal Life There

by Grigory Vasilyevich Verigin

In September 1888, Grigory Vasilyevich Verigin journeyed from the Caucasus to the town of Shenkursk in the far northern province of Arkhangelsk to visit his brother – Peter Vasilyevich Verigin.  The Doukhobor leader had been exiled there, together with several Doukhobor elders, during the previous year by Tsarist authorities. At the time of Grigory’s visit, the exiles were living communally, giving charity to the poor and practicing vegetarianism according to the teachings of Peter Vasilyevich.  Grigory recorded his experience of life among the exiles in Shenkursk in his memoirs, published in 1935 as “Ne v Sile Bog, a v Pravde” (Paris, Dreyfus & Charpentier).  The following is an English translation of Chapter 8 of Verigin’s book by Galina Alexeyeva and Larry A. Ewashen.  Besides its historical value, this chapter provides important insights into the Doukhobor leader’s spiritual and philosophical teachings which were adopted by the Doukhobors of the Caucasus in the years leading up to the “Burning of Arms”.

The elders living in Shenkursk, along with Peter Vasilyevich, advised him to invite a (Doukhobor) lady from the Caucasus, one who would be able to look after the elders and housekeeping. The lot fell to the wife of Dmitry Vasilyevich Lezhebokov. His wife was Irina Vasilyevna, middle aged, energetic, wise and industrious; and well versed in housekeeping and related duties. Such a lady was needed there. Such a hazardous journey was not suitable for a lady travelling alone.

General map of Arkhangelsk province, Russia where Peter Verigin was exiled from 1887-1890 and 1892-1894. The town of Shenkursk is located in the boxed area.

Peter Vasilyevich wrote to our parents, and asked them, if possible, to allow me to travel with her, as a guide, and visit like true brothers. Our parents gladly agreed, and on September 12 we said our good-bys and began our journey. We travelled by railroad to Tiflis. From Tiflis to Vladikavkaz by baggage van. From Vladikavkaz, we purchased railway tickets to Moscow. In Moscow there was a transfer and new tickets to Vologda. From Vologda there was no longer a railroad and we travelled by the postal system on horses for 300 versts. We travelled by carriage and found the trip extremely arduous, especially Irina Vasilyevna, as a lady would. We were surrounded by swamps, nearly all of the road was bogged down, covered with logs, and the travel was shaky and difficult. One hundred versts from our destination, snow fell and we continued by sleigh. Before Shenkursk was a large river, the Vaga, over which we travelled by ferry. A severe squall with sludge ice began which made it dangerous to proceed. This was on the 29th of September. We had our belongings with us, and we crossed safely and were left on the shore, awaiting further transport. Others crossing with us lived in Shenkursk, and learned from our conversation that we were travelling to see Peter Vasilyevich, they assured us that as soon as we disembarked, they would let him know.

After some time, a conveyance arrived, in which was seated Dmitry Vasilyevich, someone I did not know; he was from the Akhalkalaki area. His wife also did not recognize him. He did not introduce himself, and it was only after some talk that his wife recognized her own husband! After that, we embraced him, loaded our luggage unto the sleigh, and left for our quarters.  There, Peter Vasilyevich and the elders greeted us with heartfelt enthusiasm and were extremely gratified for such a meeting. First they enquired as to our route, how we managed it safely, then as to the life of our parents and relatives, and all of our Brothers and Sisters in Christ. We explained everything in detail. He, along with the elders, was very pleased to hear the news; all were healthy and well and had begun living the Christian life. And this is how we continued living there, spending the time happily. They all seemed to live well.

Large (detailed) map of Arkhangelsk province, Russia. The town of Shenkursk is located in the lower right hand corner along the Vaga River.

They lived in two homes about seventy feet apart, one from the other. The elders lived in one house.  Their household consisted of the Makhortovs which included his elderly wife who had come from home, Rybin, Tsibulkin; also living with them was Nikolai Ivanovich Voronin, with his wife. His wife was a dear old lady, Ekaterina Vasilyevna, many years his senior. Voronin was of middle age, a full, handsome man of Russian background, with good humour; he had little, and the elders asked him to live in their house without payment; he ate separately. He was banished administratively and belonged to the political exiles. Peter Vasilyevich, along with Lezhebokov, lived in the other house. There was a kitchen and a dining room, and they ate together with the elders.  There was a hired cook, and two girls, orphaned, of whom I have written earlier; there were two youngsters about sixteen years of age, one cared for the horses, the other the cows, of which there were four of the Kholmogor breed.

There were also about 20 geese which Dedushka Makhortov minded. He liked them extremely well, and this duty of caring for them was therapeutic for him. He tended them with kindly care. He had a bell with which he called them for feeding. As soon as he rang, they would surround him. He gave them their feed, and if they began to nip at each other, he would reprimand them, “such behavior is not necessary”; they would listen to him, stop their strife, and stretch their necks towards him, and indicate to him that they would no longer fight. The geese were well bred, large and very gentle. I often watched and admired how he handled them. One time I said to him: “Dedushka, could we butcher that one that is lagging behind? What a tasty noodle soup that would be!” He replied; “Enough, enough!  Let them live and rejoice under God’s grace! We can do without that!” By this time, Grandfather was a complete vegetarian.

In the winter time, the nights were long, there was little to do, it was not good for the elders to stay in the house all of the time; because of this, every morning we went for a walk for an hour and a half, or even two; this was good for our health, especially for the elders. After such a walk we had a good breakfast, then retired to our quarters for rest.

In the evening after dinner, when the cooks cleared the tables and all was in order, Peter Vasilyevich, and all of us, except for Lezhebokov, went to the elders, and there we studied the New Testament. This was for everyone, and especially the elders, for they had suffered for truth. It gave them some comfort in their difficult circumstances when they heard how Christ had said; “They persecuted me and they will persecute you, fear not them which kill the body, but are not able to kill the soul; My yoke is tolerable, I carry my cross with ease; Learn from me and you will no longer live in darkness”, etc.

Voronin attended these meetings without fail and Ivan Semenovich Tikhomirov of the political exiles was also with us. He was a moral, good hearted person and had left his former beliefs and joined the Christian teachings. After the reading, there was much discussion. If some text of Christ’s teachings was not understood, all was examined and dissected from different directions, until we all agreed on one conclusion; this went on until 11:00 o’clock. After that, after good-nights were expressed, we departed to our respective quarters. There was also there Vasily Obetkov. He was always near Peter Vasilyevich, like a brother and a true and faithful servant.

Grigory Vasilyevich Verigin, taken after his escape from Siberian exile in 1902. Photo courtesy Koozma J. Tarasoff.

On Sundays, not always but often, we would hitch up the horses for a sleigh ride. The horses were hitched singly. Such a trip included the entire family; the family consisted of all at home: the cook, the girls and youngsters. We did not look at them as outsiders but as members of our own family. If anyone was left at home and did not go on the ride, it was Lezhebokov; he looked after the homes. This was our entire assembly: the three sleighs, horses which were racers and pretty as a picture; two horses were from the Caucasus, one was from our parents, the other was from Ivan Ivanovich Ponomarev. He wished to give the stud racehorse as a gift to Peter Vasilyevich, the third was from there. Such rides were looked upon with envy by the administrators, overseers and police and others; they did not even see such horses, let alone ride with them. Occasionally this disturbed them – how was it that the banished, inferior to them, enjoyed such rides? 

I will give you another instance; People here live poorly, children from around Shenkursk come to beg in the name of Christ. Peter Vasilyevich suggested to the elders that twice a week they would prepare a hot meal for them. Some forty or more began to show up. This developed into a whole new story.  This was stirred up by the priests. They came to the Chief of Police and said that our Orthodox children are going to the sectarians for dinner, and that through this dinner they are being seduced into becoming sectarians.  He summoned Peter Vasilyevich and warned him that, he must not let the children gather around him, and he must not prepare any more meals. Peter Vasilyevich replied: “How can I deny those children who ask in the name of Christ, you are exhorting me to break the command of Christ, which you believe in yourself; those who ask must be given to. Such a request from you is unseemly – if you have the authority, you may place a sentry at my gates to prevent the children from entering, once they are in my yard, and ask for food in the name of Christ, you must forgive me, in this matter I must listen to Christ rather than listen to you.” – At this, the commander raised his voice: “I will write the minister.” Peter Vasilyevich replied; “That is your affair,” and walked away. Whether or not the Captain did write the minister, we do not know, but the dinners continued. A senior administrator came to see the children at dinner, praying before and giving thanks after the dinner.  The children, though young, were accustomed to icon worship, and at first, did not want to pray and give thanks. Then the cook, who had been an Orthodox believer, and who now understood through Peter Vasilyevich’s teachings that one could pray to God in spirit and truth without icons, told them: “It is possible to pray without icons, let one of you look at salt and bread, the others recite silently.” This they began. The observer could not find anything to object to, that the children prayed without icons; he came with nothing and left with nothing. In this matter, this was one stupid attempt to find some fault on the part of the priests and the chief.  Children that are begging in the name of Christ are hungry, and are asking for their daily bread, and such children aren’t interested in preaching, they only need bread. With grown ups he truly often discussed the teachings of Christ whenever possible, and pointed out the errors of the priests and their own gains for an easy life, as they ruined the populace and misrepresented the teachings of Christ. They are fooling the people and the people are falling for it.

Some agreed with Peter Vasilyevich, and four families stopped going to church; and they were subjected to secret surveillance, of course, they suspected that Peter Vasilyevich was responsible.  One family was called Krasnikov; it consisted of a man, wife, and eighteen year old daughter, which I had seen as guests at Peter Vasilyevich’s.

Many agreed with him in words only, as they were afraid to take action. Why? – because of exile and suffering. Until people stop emphasizing worldly life, they will not make a decision in such a matter. But when people understand the importance that life includes the spiritual life, one that flows without beginning or end into our sensate being, they will not fear to suffer for the truth. Our temporal life is secondary in terms of time; today we’re here, tomorrow we’re gone, I am telling you of the flesh. Spirit is without beginning, it has no end, and when people understand that, they will no longer be afraid of fear or suffering. The example of this is illustrated by the life and death of Jesus Christ.

Life in Shenkursk in the home Peter Vasilyevich and the elders continued joyfully. There was one thing that bothered me; Peter Vasilyevich and the elders were already fully vegetarian and because of that, no meat was prepared, as for themselves, so for the guests. Even if someone wanted meat, it was not allowed. For me this was not right and unsettling; at home I ate meat. Although the food was very good and nutritious, there was enough butter, milk also, every morning there was always coffee with cream and leavened bread, often they prepared piroshki with cheese and potatoes, there was tasty borsch, good soup with various grains, they served pasta, you couldn’t ask for better. But my heart was not at ease, I wanted to eat meat. Peter Vasilyevich saw this and noticed it. One day he asked me: “How do you like our food? Can you live without meat?” I answered, “The food is very good, but I can’t live without meat.”

Peter “Lordly” Verigin (1859-1924) taken at the time of his exile in Arkhangelsk. Photo courtesy Koozma J. Tarasoff.

He laughed; I was a little embarrassed, and he, wanting to ease me out of my embarrassment, said “I noticed that your body is weakening.” I answered: “I live as a guest, and do not work; I noticed that I feel weaker.” I did feel weaker, but it was not the result of the food, but plainly because my heart was not at ease because I did not have the understanding of living creatures. Peter Vasilyevich sympathized with me but there was nothing to do but get used to it. He said: “We got used to it, it occurs to me that at our table there is surplus food; enough to get fat on, not just to get weak on; in my understanding we could cut back a little at our table but it would be difficult for the elders and they might start weakening; this depends on your understanding. For example, I now hold this belief, all things created are created here for life, and this includes human beings, a person is a higher form of life, imbued with a reasoning power, this person will be recognized as such from the other forms of life only when he acts like a human being. For example, man is not a carnivore. This is illustrated in his body and his organisms. Don’t give him a knife or a weapon and turn him out with a steer or a ram. What will he do with them? nothing; but let the steer in with a lion or tiger, or the ram with a wolf, and quicker than the eye can see, all will be over. Mankind has strayed from his natural food, and with his violent ways, is bringing himself down to the level of animals; is this a good or reasonable direction for mankind, one who is made in the image of God? – if one has anything of God within him, he must look at all creation with love and compassion, and for all this bounty, he must give praise and thanks to God, In this way, as an intelligent being, he will be different from the rest of the living creatures, in such bloodthirsty behavior such as the eating of meat, mankind does not distinguish himself from the fierce animal, and to satisfy his Mamon-like craving, decides to destroy what God has created.

I will repeat again; everything is created for life, not for death; if for death, then people should be fattened as a person fattens oxen, cattle or rams, especially older ones that are no longer fit for physical labour. They say, I don’t know how true this is, human-flesh is the best and the tastiest of all meats, and we could use this for ourselves, and for sale. I suppose people would cry out and protest in every which way that this is not good, and even sinful that how could we do this with people, this is how animals behave, this is frightening, he would be finding all sorts of excuses to be saving his own life. And if through this reasoning, we would be saving our own lives, why shouldn’t we think seriously about all other life? – perhaps they are thinking and saying; it is not right and it is even sinful to end their lives, they want to live as people do, but we don’t understand their language; we get strong ropes ready for them and continue to sharpen knives. In such circumstances where we do not understand each other’s language, we must speak with the language of the heart and soul, especially because the heart of mankind should understand and communicate with the swiftness of a telephone, which can transmit his own sound for several tens or a hundred versts. This invention is made by a human being, but a person, who has the spark of love or God within them, such a thing is present, but he is not conscious of it. Sometimes when they tie down the oxen for slaughter, he feels he is going to die and there are tears in his eyes, nothing helps, the man nevertheless continues. He should understand this with his heart, but where is such a heart, when all is in strife, and mankind has only begun to be regarded as evolving as a human being, the spark of Godliness is hidden and buried, the man with this spark is not seen.”

He said a lot more about this subject, this made me think about my desire for meat, and after that I began to have doubts and began to have a new understanding about vegetarianism; after some time my weakness disappeared. In such a manner, Peter Vasilyevich brought me to a new understanding. In essence, where there’s a non-credible weakness, you need a serious strengthening.

A complete English translation of Grigory Verigin’s 1935 Russian publication, “Ne v Sile Bog, a v Pravde” is currently being prepared by Doukhobor Village Museum Curator Larry A. Ewashen. For more information on this project, please email: larryewashen@telus.net.

Categories
Biographical Stories and Articles

Accomplishment of the Mission

by Grigory Vasilyevich Verigin

In November 1894, Doukhobor leader Peter Vasilyevich Verigin was transferred from exile in the far northern town of Kola to the village of Obdorsk in remote Siberia. His brother Vasily Vasilyevich Verigin and Vasily Vereshchagin travelled with him as far as Moscow, from where they continued south to the Caucasus. Upon their arrival home, the faithful messengers passed on their leader’s advice to his followers to reject military service and to destroy their firearms in a mass demonstration against violence. Tsarist authorities responded by arresting and imprisoning the messengers for disturbing the peace. These events were recorded by Grigory Vasilyevich Veregin in Chapter 13 of his 1935 book, “Ne v Sile Bog, a v Pravde” (Paris, Dreyfus & Charpentier).  This chapter, translated  by Galina Alexeyeva and Larry A. Ewashen, portrays the important historical events which led to the rejection of military service by Doukhobor conscripts and the “Burning of Arms”. 

Vasily Grigoryevich Vereshchagin and brother Vasily Vasilyevich returned home from the trip safely.  All of the Doukhobors waited for them impatiently.  When they arrived, there were big conventions and meetings where they spoke in detail about their trip, spoke about the health and well being of Peter Vasilyevich, and explained in detail why he was being transferred for such a long distance and such a remote place as Obdorsk.  Of course such a transition accompanied by much suffering made everyone sad but life and deeds soon took another turn.  They brought regards and best wishes from Peter Vasilyevich and without any hesitation presented his advice for the life of the Doukhobors concerning the Burning of Arms and rejection of military service and other related matters.  Over the next while, they went to the Elizavetpol region, to Slavyanka, and to the other villages.  They saw everyone there and delivered all of the necessary messages.

From there they went to Akhalkalaki district where the majority of the Doukhobors lived.  They went through all of the villages safely and discussed all pertinent matters.  But the police followed them closely.  If they were not as careful as they were, they could have been arrested and imprisoned.  But they avoided this successfully keeping in mind the words of Christ: Be wise as the snakes and you will be safe as the doves; they returned home to the village of Terpeniye in the Kars region safely.  When the police learned about the delivery of Peter Vasilyevich’s messages, they became concerned. 

Alexei Vorobiev, who was considered to be the closest friend, even the brother of Peter Vasilyevich (the late Lukeria Vasilyevna Kalmykova called them “brothers”) became intimidated along with the Small Party of the Doukhobors because they feared punishment by the government.  And that segment of the Doukhobors, headed by him, did not accept the message and advice of Peter Vasilyevich.  They didn’t stop eating meat, didn’t participate in the Burning of Arms and did not reject military service.  If that was all, it would be fortunate, but they went so far as to report to the government that some people were going around the villages creating disturbances.  Christ’s words are true which take on a meaning today.  He said: “Those who are not with me are against me”.  Let them do as they wish, but we will continue with God’s work.  Vereshchagin and brother Vasily asked their relatives to go to those who were in military service as soldiers and inform them of Peter’s message.  Brother Vasily passed on a letter to them personally where the message was explained. I quote this letter, word for word:

“Beloved brother in our Lord Jesus Christ, I would like to talk to you, dear brother, about what constitutes my faith.  I believe in the law of our Lord Jesus Christ and comprehend it sincerely.  When we live according to the will of our Father, our Lord, then our Lord lives in us reviving us and enlightening our reason with a radiant light.  Those who wish to fulfill the will of our heavenly father must bend their hearts to God’s will.  Our Lord tells us: You were bought at an expensive price, do not be slaves of human beings.  Learn the truth and the truth shall make you free.

Undertaking such a great deed we must totally realize that our sincere desire may have to overcome cruel tests.  It may bring some insults, offences, suffering and even death upon us.  Misunderstanding, false interpretations and lies will await us.  A storm will arise against us: pride, pharisaism, ambition, cruel rulers, authorities; all of these may be combined to eradicate us.  In a similar way as they did to our God, Jesus Christ, whom we try to emulate as much as possible, according to our abilities.  We should not be frightened by all of these horrors.  Our hope is not for the people but for our almighty Lord.  If we reject human protection what would support us, if not our singular faith, which conquers the entire world?  We will not be surprised by those trials to which we are exposed, we will be glad to have the honour to share the sufferings of our Lord Jesus Christ.  Because of all this, we give our souls to God and believe what was said: “The one who leaves one’s home, brothers, sisters, mother, father or children for the sake of God will get one hundred times more, and in the Kingdom of Heaven will inherit eternal life”.  So firmly believing in the certain triumph of truth, in spite all which could stand against us, we trust reason and the consciousness of humanity, but most of all, God’s power to which we subject ourselves.  For a Christian to promise to follow people and people’s laws is the same as a hired worker who promises the owner to fulfill all he would be ordered not only by him but by other people.

You cannot serve two masters.  A Christian liberates himself from human power when he recognizes only the power of God over himself and the law which was revealed by the Lord Jesus Christ.  He realizes it within himself and abides by it.  Human life consists of following not your own will but the will of God.  A Christian may be subjected to exterior violence and may be deprived of physical freedom, and at the same time could be freed of his passions.  The one who sins is the slave of sin.  A Christian is meek and quiet, does not argue with anyone and never attacks anyone, does not use violence against anyone, and on the contrary, he overcomes violence and overcomes evil.”

Vasily Vasilyevich Verigin

They travelled, met with everyone, and did their task so well that those who elected to reject military service selected a specific day, as I explained above: if they consider this seriously and come to a conclusion, then they must take action on it on the first day of Easter, perhaps not everyone at once, but the beginning must take place on that day.  When the commander of the company comes and congratulates his soldiers on the greatest holiday in the world, saying: ‘Christ has arisen’, the soldiers must answer: ‘In the righteous, Christ has arisen’; and to prove this, someone filled with the spirit of God, must tell the commander that he believes in Christ in deed and will serve Him, and will deny and reject all violent regimes; that is why I ask you to accept this rifle from me because all this is unnecessary for me and contradicts my consciousness and the spiritual feeling of my soul.

And it was Matvei Vasilyevich Lebedev who committed this action first, and his brave endeavour became known to the whole regiment and everyone questioned: What happened to him?  Some people said he went insane, others said, cautiously, that he was correct in his actions.  He was tortured, beaten and put into the punishment cell, he was not given food except for bread and water.  Others followed his example, and soon all of the Doukhobors in all of the regions who were soldiers returned their arms and equipment.  They were all arrested, beaten, tortured and put into isolation away from the other soldiers.  But they did not recant.  Finally, they were all sent to the disciplinary battalion to Ekaterinograd Fortress for additional cruel punishment.  In all, there were thirty-three of them.

When the above mentioned brothers returned their arms to the government, the government was suspicious and began to investigate and search for reasons for this behaviour and although they were not certain, they suspected Vasily Vereshchagin, brother Vasily, and I don’t know why, myself.  On the tenth of July, 1895, all three of us were summoned by gendarme officer Astafeev and Assistant Procurator Stepanov to the Argeno station.  The above mentioned persons also took another road to come to our village with horsemen and began to search our houses.  They did not find anything suspicious, came back, and began to interrogate us.  Because there was no direct evidence against us to enable them to arrest and imprison us, they began to question us about our convictions, in what way do we recognize our sovereign and all existing authorities?

Without any hesitation, we informed them of our convictions; we recognize the sovereign as sovereign, authorities for authorities, but to abide to their demand if it were against the law of God, that we would not be able to do.  We deeply believe in our Lord Jesus Christ, who came to the world to redeem the sin of his forefathers and he gave the whole human race the commandment and presented the testament, not to sin.  The foundation of his teaching consists firstly, to love God with all your heart, with all your soul and with all your reason.  Secondly, love your neighbour as you love yourself.  This is the foundation of the law of the prophets.  Also in the Gospel of Matthew, Chapter Five, Verse 38: Christ says to the people: “You have heard the law as it was pronounced: An eye for an eye, and a tooth for a tooth, But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.  Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.  But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.  For if ye love them which love you, what reward have ye?  Do not even the publicans the same?  And if ye salute your brethren only, what do ye more than others?  Do not even the publicans so?  Be ye therefore perfect, even as your Father which is in heaven is perfect”.

Grigory Vasilyevich Verigin, taken after his escape from Siberian exile in 1902. Photo courtesy Larry Ewashen.

From what we said, the Gendarme Officer and Assistant Procurator sensed that somehow we didn’t believe in them, and they said: ‘It means that you won’t abide the laws of the sovereign?”  “Yes, if the laws of the sovereign are connected with murder and violence, we will not participate in them”.  After that, they sentenced us and announced that “now you are arrested and tomorrow you will be sent to Kars to the Karadakh prison.”

Brother Vasily addressed them thusly: “Because our parents are old, the wives aren’t able to take care of the household, the children are very small, would it not be possible to liberate our youngest brother till the special order, to let him look after the old parents and small children?”  They agreed to do this on payment of 500 rubles bail.  And Ivan Ivanovich Usachev agreed to pay on my behalf immediately and in the morning they freed me.  I went home and my brother and Vereshchagin were sent to Kars under strict convoy and put into the Karadakh prison in solitary imprisonment the same day.  They informed Chief Commander Sheremetiev about them and he resolved to put both of them put under military tribunal in order to frighten all the rest; and to prove that, I quote excerpts from Tregubov and brother Vasily’s letters: “Once there was rumour that they wanted some Doukhobors to receive the death penalty through hanging or shooting.  Their friends informed the Doukhobors about this.  They replied with a dignified letter.  “Today we received a letter from Ivan Mikhailovich Tregubov in which he greets us with brotherly wishes and regards, God save him.  He writes that me and Vereshchagin were sentenced to hang; he also writes that he and Vladimir Grigoryevich Chertkov wrote to the Chief Commander in the Caucasus, Sheremetiev, to pardon us.  I don’t know from whence this rumour reached them, we haven’t heard this yet, maybe they have a plot to do some evil against us.  It’s up to them, our task – to fulfill the Lord’s work, who gave us life and light; and for this of course, we are thankful to our brothers, that they, because of plenty of love in their heart, care about us.  Save them Lord, but according to our understanding, for a Christian it is not common to appeal to a human person and ask for pardon” [from the letter of Vasily Verigin to Dmitry Alexandrovich Khilkov].

Beside Tregubov and Chertkov, Georgii Alexandrovich Dadiani wrote to Sheremetiev; he was adjutant to Sheremetiev but later on he gave up all his ranks and rewards and became a Christian.  Georgii Alexandrovich, a Georgian prince by inheritance, only a year ago was an adjutant to Sheremetiev and at that time brother Vasily Vasilyevich knew him.  Georgii Alexandrovich was a Tolstoyan.  And when he received that resolution he wrote a letter to Sheremetiev immediately, in which he said: “I received awful news that you have resolved to put Vereshchagin and Verigin before a military tribunal and it all depends on your signature.  This is awful.  How immoral this is.  How low this is.  Haven’t those times come to an end?  We are living in the twentieth century after the birth of Christ and the horrible death of our great teacher of truth Jesus Christ who wished brotherhood and peaceful life upon all humanity, and thanks to that the Kingdom of God will come to Earth as it is in Heaven.  And for this holy or sacred teaching you dare to publicly shoot these innocent people before you.  Moreover, you believe in this doctrine, you are considered a Christian.  You think that by such a cruel action as to spill the blood of innocent people you will intimidate people who are fulfilling the will of God expressed by Jesus Christ, for which he laid down his life and bequeathed his followers to do the same.  And perhaps you think that in such a way you will intimidate these wrestlers for virtue.  I am telling you as my bygone friend [now I stand in the ranks of Christ] – by this you will only put a spot of innocent blood not only on yourself but on the entire country of Russian people.  The greater part of these people, in one way or another, believe in Christ, and you will bury these people for Christ.  As for Vereshchagin and Verigin, I know Vasily Vasilyevich personally, they will not give in and will abide by your resolution with joy.  And the rest of the Doukhobors who have already accepted the spirit of Christ, will not only not be intimidated but will be inspired even more.  Because these people whom you wish to execute they will revere as holy.  And in fact these people deserve this name because they are dying for the teaching of Christ and for our brotherly mutual task.  And they themselves will abide by your resolution.

This is what Georgii Alexandrovich Dadiani wrote.  Of course such people have a great force in God’s work, maybe this helped their salvation and they were not executed.

A complete English translation of Grigory Verigin’s 1935 Russian publication, “Ne v Sile Bog, a v Pravde” is currently being prepared by Doukhobor Village Museum Curator Larry A. Ewashen. For more information on this project, please email: larryewashen@telus.net.

Categories
Biographical Stories and Articles

The Doukhobor Brickyard at Yorkton, Saskatchewan

by Debra Pinkerton

Canora resident Fay Negraeff recently delved into the history of a brickyard operated by the Christian Community of Universal Brotherhood in Yorkton, Saskatchewan from 1905-1939. Reproduced from the pages of The Canora Courier newspaper (Canora, Saskatchewan: February 18, 2004), this article by Debra Pinkerton recounts the story of the Doukhobor brickyard and its impact on the Yorkton area.

Fay Negraeff of Canora had a personal interest in the yard as it was registered under the name of Anna Morosoff, her maternal great-aunt. Many residents of Doukhobor ancestry knew of her family connection to the brickyard. She was often asked about the business’s location, but information about the actual location had been lost since the company ceased operations.

Fay Negraeff of Canora poses with brick from the Doukhobor Brickyard in Yorkton.

Negraeff had checked with Philip Perepelkin of the Veregin Doukhobor Heritage Museum as to whether the museum knew the location of the brickyard. The museum has several bricks from the yard on display, stamped with the name “Morosof(f)”. The location of the brickyard was unknown.

Negraeff contacted Therese Lefebvre-Prince, heritage researcher of the City of Yorkton, who supplied her with a newspaper article, copies of the relevant sections of Yorkton’s city plans dated July 1923, and a photocopy of the City of Yorkton records pertaining to the Doukhobor endeavours in the area.

The city records state that the property was not registered in the name of the (Doukhobor) Christian Community of Universal Brotherhood because they were in debt. It was instead registered in Morosoff’s name, who was a member of the community. This was a departure from the communal tradition of the community.        

An article in the Yorkton Enterprise dated June 7, 1905 proclaimed the purchase of the land from J.J. Smith by Peter Verigin on behalf of the Doukhobor community. The site, identified as “part of Block 17, comprising a cement block works, sand pit and lands adjoining” was sold for $2,500.

“It is the intention of the Doukhobor colony, of which Peter Verigin is the head,” the article said, “to install an up-to-date plant for the manufacture of cement blocks and clay bricks on this property. Work has already commenced and another thriving industry has been added to Yorkton.”

The Doukhobor Brickyard was built on 10 acres of land bounded by 7th Avenue North and Dracup Avenue, between Darlington and part-way to Henderson, with Dunlop dead-ending in the yard. The factory cost between $30,000 and $50,000, a huge sum of money in those days, the records show.

Brickyard site as shown in 1923 survey of the City of Yorkton, Saskatchewan. Source; City of Yorkton Archives.

Power was supplied by a 50-horsepower steam engine, operated by six men and two boys. The brickyard employed 28 men, 20 boys and three women, under the supervision of M.W. Cazakoff. In true Doukhobor tradition, proceeds from sales of bricks went to the treasury of the community, which supported the workers, and no wages were paid.

Family Connection. The Doukhobor Brickyard in Yorkton was registered in the name of Mrs. Anna Morosoff, great-aunt of Fay Negraeff of Canora. In the early 1940’s, Morosoff, seated, visited her relatives, Negraeff’s mother and sisters, on their farm west of Canora.

Bricks were made from a mixture of sand and clay. The yard was able to produce 50,000 bricks per day, but rarely ran at full capacity.

The city records state that a large number of Doukhobors immigrated to the Yorkton area in 1899. The Government of Canada, hoping to encourage large groups of settlers to thwart American settlement of the Canadian West, welcomed the Doukhobors with 45 townships in Manitoba and the then Assinniboia Territory, in what is now Saskatchewan. They were granted immunity from military service and received land in blocks to settle communally.

Within a few years of their arrival, there were 47 Doukhobor villages in the Yorkton vicinity, with 10 miles of graded road and 20,000 acres under cultivation. They owned several saw and grist mills, two brickyards, and 370 head of cattle, the records show. Peter Verigin was released from exile in 1902, and joined his followers in Veregin. He renamed the community the Christian Community of Universal Brotherhood (CCUB).

In 1905, the homestead requirements changed. Each quarter section had to be registered and farmed individually. Communal villages were no longer possible. More than 2,000 of the original 6,000 settlers filed individual homesteads, with the rest losing their lands. More than 250,000 acres of land was seized at a loss to the Doukhobor people of more than $11 million, the records state.

Within five years, Veregin had resettled the largest portion of the community in British Columbia. The community became the Union of Spiritual Communities of Christ in 1938.

In 1927, the new Doukhobor leader, Peter Petrovich Verigin, decided to either sell or develop the remaining property owned by the community in Yorkton. With building permits registered under the name of Anna Morosoff, construction started on six houses in 1932. Veregin brought in a contractor and 25 men from BC to join 50 Doukhobor men from the area on the project. The men worked 12 hour days, six days a week for 10 cents a day.

Close-up of the brickyard site as shown in 1923 survey of the City of Yorkton, Saskatchewan. Source; City of Yorkton Archives.

During the Depression, construction was unusual, and six houses going up on the same block was unheard of. Using bricks from the Doukhobor Brickyard Society, the houses were built on the east block of Myrtle Avenue between Smith Street and the CPR line, which was owned by the society and had stood empty for many years.

Remaining Doukhobor Houses: Three of the original six houses built by the Doukhobor Brickyard Society in 1932 stand on Myrtle Avenue in Yorkton. Details of the houses include the front view at 33 Myrtle Avenue and garage at 29 Myrtle Avenue.

The houses were built completely by hand. The holes for the foundations were dug with a scraper pulled by horses. The walls were three bricks thick, and the lumber was brought in from BC. The houses were surrounded by brick and wood fences five feet high. Behind each house, a garage was built for the size of the Model T automobile popular at the time. The structure of the homes resembled the thatch-peaked homes the Doukhobors had built in their communities.

Former Junior High School: The former C.J. Houston Junior High School in Yorkton was built with bricks from the Doukhobor Brickyard in Yorkton. Other buildings in the city built with the bricks include the old Macleods building and the City Limits Inn.

Three of the original six houses still stand. As well, many other buildings in Yorkton such as the City Limits Inn, C.J. Houston Junior High School, and houses at 85, 92 and 98 Fifth Avenue North are built of bricks produced by the Doukhobor brickyard.

In 1990, the City of Yorkton purchased the home at 29 Myrtle Avenue for preservation as a heritage site, to commemorate the history of the Doukhobors in Yorkton.

Built with Doukhobor Bricks: These houses at 85 (top) and 92 (bottom) Fifth Avenue in Yorkton were built with bricks from the Doukhobor Brickyard in Yorkton. The bricks were stamped with the name “Morosof(f)” after Anna Morosoff in whose name the brickyard was registered. She was the great-aunt of Fay Negraeff of Canora.

Many Doukhobors in the community have bricks stamped with the Morosof(f) name as souvenirs. Negraeff said she thought the last letter was left off the bricks for lack of room. Negraeff felt a great deal of personal satisfaction in unearthing the history of the Doukhobor brickyard in Yorkton. She hopes others who had family involved would appreciate knowing more about the brickyard and its impact on the area.

Editorial Note

The CCUB ceased to operate the brickyard in c. 1925. It remained inoperative for several years until 1930, when brother-in-laws Nick N. Morosoff and Mike N. Maloff took over operation of the brickyard. As the brickyard property was in Nick’s mother (Mike’s mother-in-law) Anna’s name, they paid off the back taxes and debts owing against the property and assumed ownership. As part of the arrangement, the new owners agreed to build the six houses on Myrtle Avenue referenced above. During the partnership, the bricks were stamped “Yorkton”. In 1934, Maloff left the partnership. Thereafter, Morosoff continued to operated the brickyard until 1938. The bricks were stamped “Morosof(f)” during this period. In 1938, the brickyard was leased to Mr. George Waters who operated it for one year. It was then re-leased, with an option to purchase, to Mr. Paul Sawchenko. Sawchenko operated it for one year and, losing money, closed down the plant and demolished the buildings – JJK.

Categories
Historical Stories and Articles

Peter “Lordly” Verigin – Doukhobor Leader Arrives

Manitoba Morning Free Press

On December 15, 1902, Peter "Lordly" Verigin arrived in Canada to assume leadership of the Doukhobors after spending nearly 16 years in exile in Siberia. The following article, reproduced from the Manitoba Morning Free Press (Tuesday, December 23, 1902), details his arrival in Winnipeg, Manitoba en route to the Doukhobor colonies near Yorkton, Saskatchewan.

Peter Verigin, Whose Personality Sways His People, En route to Join Them From Siberian Exile – Is Noncommittal – Russian Brutality

Doukhobor leader Peter “Lordly” Verigin

For three hours before the train from the east pulled in yesterday afternoon, a number of people patiently promenaded the platform awaiting its arrival. One of them, a woman, has been there since early morning. She was awaiting her brother, whom she had not seen for fifteen years. She knew nothing of the congestion of traffic along the C.P.R. (Canadian Pacific Railway) and so kept steadfast watch lest the train might get in before its advertised time, determined, no matter when it arrived, that her brother should find someone there to meet him.

When at a little before 3 o’clock the train drew in, there alighted from one of the front coaches a tall, quiet looking man, carrying a black leather valise studded with nickel bosses arranged in curious design. A dark blue gaberdine reached half way to the knees, over his trousers were fastened close fitting, dark grey leggings, piped at the edges with black cloth. His headgear was a black fedora. Around his neck he wore a long cord fastened to which was a heavy silver watch and a richly chased gold pencil. Alongside the watch pocket was a fountain pen, secured by loops of the cloth. 

The traveller was Peter Verigin, newly come to Canada after fifteen years of Siberian exile. The woman awaiting him was his sister.

In the crush of Christmas travel it was some time before those looking for the new arrival could find the object of their search. Accompanied by Interpreter Harvey, who had gone east to meet Verigin, and by Ivan Ivin, Paul Planidin and Semeon Rieben, three Doukhobors who had been deputized by the communities to extend the Doukhobor leader a welcome on his arrival. Verigin walked eastward along the platform.

A Happy Reunion

His sister saw him, standing half a head taller than the average, and ran towards him, followed by the other waiting Doukhobors, with joyful cries. Verigin dropped his valise, took off his had, opened his arms and cried “Anna!” He kissed his sister and the others and quietly walked on toward the immigration buildings, being introduced on the way to Mr. H.P. Archer, Crerar, of Yorkton – both of whom of Swan River Immigration Agent have been for days in the city awaiting his coming – to Mrs. Almanopsky, who acted s interpreter, and the Free Press representative.

On the party’s arriving at the immigration buildings, Verigin was shown the room set apart for his use. Here he spent a little more time chatting with his sister and friends, enquiring after his mother, who is 86 years of age and who lives at Poterpevshie village with his sister, whose full name is Anna Vasilievna Verigina. Then, after the baggage had been packed away and the foregoing domestic enquiries made, the party moved downstairs to Acting (Immigration) Commission Moffatt’s office.

Mr. Moffatt greeted Verigin warmly, welcoming him to the west in the name of the Dominion authorities. In answer to his enquiries as to his voyage, Verigin said it was a long journey, good but rough. He had sailed from Liverpool after crossing Europe from Moscow to Warsaw, and thence to England.

“You’ll be glad to be in a country,” said Mr. Moffatt, “where there is religious and individual freedom”. “I haven’t looked around yet,” answered Verigin through an interpreter, “so I cannot yet tell whether this is a free country or not”. “You know, however,” said Mr. Moffatt, “that in Canada we do not put people in prison because of their political or religious views”. “Oh yes,” answered Verigin, “I know that”. “People have been looking for your coming for a long time,” said Agent Crerar. “There are 300 Doukhobors at Yorkton station, watching every train for you. And there is one person very anxious to see you – your mother”.

Wants to See His Mother

Verigin had up till that time been quietly courteous and dignified: but his manner underwent a change, becoming alertly interested. “Did you see my mother; yes?” he asked. “When did you see her? Was she well?” Mr. Crerar satisfied him on these points, and then Verigin asked him when the train could take him there. “I am in a hurry to see my mother,” he said. “There is no train till tomorrow, yes?” “I would go today if I could; yes!” Then he realized that perhaps he might be taking up too much of the commissioner’s time. “Shall I see you again, yes,” he asked, “You are perhaps now too occupied?”

Anastasia Verigin, mother of Doukhobor leader Peter “Lordly” Verigin

Being answered on this point, Mr. Moffatt asked him concerning his visit to Ottawa. “I couldn’t talk much business,” he said, “for I had not seen the Doukhobors. Of myself I knew nothing of their troubles; only of what I heard. They told me the people would not take up their homestead lands”. “Did you hear about the pilgrimage?” asked Mr. Crerar, “and of the action taken by the government to prevent the pilgrims from being frozen to death?” “I had not heard any particulars,” answered Verigin. “it was in print in Russian papers. They said that 200 people were frozen to death.

Mr. Crerar told him that this was entirely false. Pointing to the Free Press representative, who was the only newspaper man present at the interview, Mr. Crerar told Verigin that he had accompanied the pilgrims throughout their wanderings, and personally knew of all the facts in connection therewith. “Is that so, yes?” said Verigin. “I shall have much to ask him”.

Verigin’s Personality

Throughout the interview Verigin said little, only speaking in reply to questions, and allowing the others to do the talking. His manner was marked with a natural courtesy and simple dignity that would single him out for notice anywhere. His voice is low, and of singular sweetness. Physically, Verigin is a splendid type of his race. Tall and strongly built, and of erect and graceful carriage, he would attract attention among hundreds of good looking men. His features are regular and his skin of an olive pallor. His hair and beard, which is luxuriant, are black as jet. His eyes are dark and thoughtful, and his whole expression that of a man who has suffered much, and has triumphed over everything through the force of kingly courage and constancy.

It was evident that he would make no statement as to his future actions or the counsel he would give the Doukhobors, who for months have been anxiously awaiting his coming, till he had personally familiarized himself with every phase of the situation. Mr. Moffatt, indeed, and wisely, did not attempt to draw from Verigin any statement. “You will know all about the troubles the government has had with the Doukhobors,” he said, “when you get among them. We all hope your coming may have a very good effect. We will do anything possible to help you. You must be tired after your long journey. And you must be hungry. So now I’ll say goodbye to you, and wish you a safe journey to your mother tomorrow.”

Verigin listened gravely, and when this was translated, rose and shook hands with the commissioner. “I thank you very much,” said he, “I hope my coming may be good. I hope so indeed,” and so went upstairs to his room.

May Not Stay in Canada

In a few minutes a message was sent down to the Free Press man, asking him to join Verigin in the latter’s room. The reporter found Planidin, Rieben and Verigin’s sister busy in preparing a meal for the traveller. Verigin sat in an armchair, and, after welcoming the newspaper man, resumed his conversation with Mrs. Almanopsky, asking many questions as to the location of the different Doukhobor lands and communities. Before he had concluded, Agent Crerar came up to ascertain if Verigin would stay long in Yorkton. Representative Doukhobors from every village in the Yorkton and Swan River colonies were there, and the government desired to have a list compiled of all the Doukhobors eligible for homesteads, the number of those willing to take up land, the number of those who had already made entry and the reasons for not making entry on the part of those who refused. Verigin said he did not want to delay to hold any such conference at the present time; he wanted to get to the village where his mother was. “I may not stay in Canada,” he said, “I may go back to Russia.”

“Could all these people see me tomorrow night?” he asked. But it was explained that the train did not arrive till late. “Then let it be in two or three weeks,” he said.

The conversation drifted to Russian topics. Mr. Crerar said that he had heard the Tsar proposed releasing all Siberian exiles at the New Year. Verigin laughed heartily. “You must have read that in a newspaper,” said he, “what is said in newspapers is not always true. It is only the students that are going to be released.”

His Exiledom

The Free Press man asked Verigin to say something concerning his life in exile. “That would be a long story,” he said. “If I could talk English I should much like to tell you. But you cannot always trust interpreters. But I was sent to exile from the Caucasus for five years; when that was passed I was sentenced for another five years, and when that, too, had gone, I was given yet another five years. When I was allowed to go free I wanted to go to the Caucasus to see my wife and son, but the government would not allow me, nor would they allow them to come to see me. They might have come to Canada with the Doukhobors four years ago, but they would not because it would take them further from me, and I do not know whether the government will give them passports to come to Canada, and perhaps I shall never see them.”

As Verigin talked of his wife his voice broke several times. He sprang up from his chair and paced up and down the room while speaking of them, and it was some minutes before he regained his composure. 

“What did you do while in exile?” next asked the reporter. Verigin responded, “I toiled, ate and slept, of course. I used an axe and carpentered and built stores. We had all to earn our own living, for the Russian government allow nothing for the sustenance of its exiles. Many times I asked for a trial, but it was always refused. I was never condemned by a judge, or by due process of law, but by an “administrative order” of the government, which enables them to detain any person objective to it”. 

“Are the reports of cruelty and ill usage of the exiles, of which we sometimes hear, true?”

Russian Brutality

“In what way you mean, ill use?” answered Verigin, “the exiles are sent to a village. They have to walk all the way. If they are tired and fall behind, they are beaten. If they try to run away they are shot. If they go outside the village boundaries they are punished; maybe sent down the mines. In Irkutsk there were some student exiles. They said they wanted the limits of their walks extended, that it was ridiculous to confine them in such a small space. Soon after they were told to march into a building. Expecting to hear a reply to their request they went. The building was surrounded by soldiers. They fired a volley, wounding many of the students and killing two. 

At Moscow, Verigin saw Count Tolstoy, who was rejoiced at his release. “I wonder if the government hasn’t made a mistake,” he said, “you’d better get to Canada soon for they may change their minds and give you another five years.”

By this time Verigin’s sister and the others had completed their preparations for the meal. The kettle was set on the white table cloth – woven by the Doukhobor women – (it was spotlessly clean and did not soil it in the least) to use as a samovar. Bread with Cross & Blackwell’s jam were the staples. Loaf sugar was poured out on a plate and eaten as a relish. Verigin cut a lemon in thin slices and poured tea, inviting the Free Press representative to join him at his meal. During the progress of the repast, Verigin chatted with perfect ease on general topics. He said he wanted to take a walk around the city (of Winnipeg) that evening as his Doukhobor friends had often written to him of its marvels. He looked with some surprise at the electric light, when it was turned on, but merely remarked, “I am seeing new things all the time.”

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Historical Stories and Articles

The Doukhobors at Veregin, Saskatchewan, 1911

Manitoba Free Press

In 1911, the Christian Community of Universal Brotherhood was in a period of transition. Two thousand of its members had relocated from Saskatchewan to British Columbia where they were establishing communal settlements and enterprises. Another six thousand waited to join them. While they remained in Saskatchewan, these driven, hard-working Doukhobors productively operated the CCUB agricultural, commercial and industrial enterprises there. The following account by a Winnipeg, Manitoba visitor to their community at Veregin, Saskatchewan describes the material prosperity and substantial progress of what was already then a multi-million-dollar enterprise. Published in the Manitoba Free Press on August 26, 1911. Photos courtesy the Doukhobor Discovery Centre Autochrome Exhibit.

Nearly eleven years ago, eight thousand people harried from the realm of the Czar, sought refuge in this Canada, and under the shadow of the Union Jack set up their altars and built their homes. These Doukhobors, for it was they, now as a community, count their worldly possessions in six figures, and M. W. Cazakoff, general manager of the community, told me that this year fully $1,000,000 would pass through his hands. In addition to this all, the money lent them at the time of their immigration, including the $185,000 given by the Quakers of Great Britain and United States, has been paid back.

To many of the Canadian people, the term Doukhobor, if thought of at all, is tucked without anchor under the genus foreigner, usually has a shawl tied under its chin, and if the philosopher in question is a very deep philosopher indeed, he adds that the Doukhobor lives in villages and, oh yes, is given to going on religious marches.

CCUB general store, Verigin, Saskatchewan, 1911.  Courtesy the Doukhobor Discovery Centre Autochrome Exhibit.

To such I recommend a visit to Veregin, the headquarters of the Yorkton community settlement. In the town itself is the trading store of the Doukhobor society, the brick yards and the flour mill, and dotting the prairie out from it are fifty-five villages, bits of the old world framed in a setting of Canadian fields of grain. A private telephone line connects the settlement and the latest acquisition is a large size touring car. Three to four hundred magnificent horses are also the property of the society, and only the very latest in machinery and in methods of farming finds place with the Doukhobors. They have 100,000 acres of land, and in addition, the government has lent them for an indefinite period 18,000 acres – 15 acres a head.

As one of my people remarked, “Peter Verigin runs the show and Peter Verigin is no slouch”. As every one knows Mr. Verigin is the leader of the Doukhobors – heaven-sent, they believe – and his word is law. All properties and monies are in his name. Strange that a people should resist with their lives the dominance of one individual, only to seek that of another. By the way, Mr. Verigin prefers “Doukhobor” spelled “Duohobors”. At present he is in British Columbia superintending the establishment of the Kootenay-Columbia Preserving Works at Brilliant and Nelson. To British Columbia, two thousand of his people have already gone, and the rest will follow, so many this fall and the rest in two years. Especially among the older ones, the prospect of the western province is alluring. “Columbia she like Rusee, Beeg Mountains there, Me hurt in my heart for the mountains,” and the old patriarch who was speaking waved his hand with patient resignation towards my beloved prairies. Verity to each of us his own land.

Visitors at the CCUB flour mill and elevator, Verigin, Saskatchewan, 1911. This mill would process grains into flour and then ship to various destinations. Courtesy Doukhobor Discovery Centre Autochrome Exhibit.

But to return to the Doukhobors at Veregin. Tall, clear eyed, they stand, for the most part fair, but with here and there a dark face, publishing the story of the proximity in the old land of the Turkish border, kindly, courteous always, and with an almost infinite capacity for minding their own business. It is only when one stays with and among them that one discovers underneath the courteous veneer, a solid wall of purpose, and that purpose is rooted and grounded in religious conviction. A Doukhobor and his religion are one, and form his religion springs his whole plan and system of life.

Each leader chooses his successor, divine revelation being given him to that end, and this leader has absolute power. “Our last leader,” explained young Peter Verigin’s nephew to the Peter, “was a woman and she choose Mr. Verigin. We not know, perhaps he not know himself, who be next.”

Each year in March an annual meeting is held and to this meeting each village sends five representatives – three men and two women. Then an account is given of the year’s work, and plans are made for the coming year. A committee of three is elected, whose duty it is to advise with Mr. Verigin as to policy of the society.

CCUB members plow the prairies near Veregin, Saskatchewan, 1911. Courtesy the Doukhobor Discovery Centre Autochrome Exhibit.

A tenet of their faith teaches them that all property should be held in common; therefore the community system. Each village is given so many acres of land, according to the population of the village and to the fertility of the soil. Population varies from 50 to 250. Each village is like one family, running its own account at society stores and being credited with all the produce it may deliver. One man buys for the whole village, clothing, food, etc.

“But suppose,” asked my friend with the satiable curiosity, “two girls wanted a dress off the same piece of goods, and there was only enough for one. What would you do then?” “Go buy some more just like,” answered nephew Peter laconically. “But,“ she persisted, “don’t your people ever feel cross one with the other?” Such abounding peace and goodwill did hardly seem canny. “Yes,” answered Peter the solid, “then the old men of the village go speak with them and they are kind once more.”

This year the colony at Veregin has ten thousand acres in crop, seven thousand in oats, and three thousand in wheat. Flax is also grown to some extent. Horse ranching as an industry has also grown to considerable proportions. A few years ago cattle and sheep farming was an important factor, but the Doukhobors felt that such a practice was inconsistent with their religion, which forbids the taking of life. Now only enough cattle and sheep are kept to supply milk and wool to the colony. This spring Mr. Verigin intimated that all the men between the ages of 18 and 60, except those needed for the manning of the brickyard, etc. should go out among the “English” and bring back this fall each two hundred dollars to his own village. Of course they went. “Theirs not to make reply.”

Workers pose inside the engine room to the cable carriage assembly at the CCUB brick works, Veregin, Saskatchewan, 1911.  Courtesy the Doukhobor Discovery Centre Autochrome Exhibit.

The brick yard employs 14 men, and this season will export 1,000,000 bricks. Into the great mixing bins the clay is dumped where the power of the great engines mixes it freely. Then into the moulds and on to the trays it goes after which the formed bricks are slipped along the trolleys to the drying sheds. After so many days there, according “as the sun she is,” they are carried to the immense kilns where for nine days and nights 235,000 are at one time kept under steady fire.

Between the brickyard and the mill is a blacksmith shop, and as an example of Doukhobor attention to detail it was noticed that the yard was literally full of wagons and binders being repaired and made fit against the coming harvest.

The mill fitted with the latest machinery stands on a slight elevation just above a slough. At least, the body of water in question would be a slough to most Canadians, but the Doukhobor has dammed back the water till it is ten feet deep, and thus is the source of the mill water supply. Two hundred barrels of flour and one hundred barrels of oatmeal is the daily output. In close proximity to the mill stands the elevator, really a double elevator, for it is fitted with two engines, one working for the mill and one for the public. The Doukhobors handle not only the grain of their own people, but also buy from the general public Mr. Cazakoff told me that last year he had often counted sixty teams in the yard at once waiting to unload.

Visitors and workers pose at the CCUB elevator, Verigin, Saskatchewan, 1911.  Courtesy the Doukhobor Discovery Centre Autochrome Exhibit. K.M.H, Winnipeg, Manitoba.

Special thanks to Corinne Postnikoff of Castlegar, British Columbia for her assistance with the data input of this article.

Categories
Historical Stories and Articles