A Brief Summary of the Interactions of Quakers with Three Rulers of Russia

CHTH 564
Dr. Carole Spencer

A. Sherwood
BOX 7076
June 22, 2009
Introduction

This paper was begun with the intention of briefly summarizing the early

encounters that Quakers had with the rulers of Russia and then moving on to what the

author felt like was the climax of the relationship between Quakers and Russia, the

famine relief work done after the Great Famine of 1921. However, as research

progressed, the author became more and more fascinated with both the personal

relationships formed between the Emperors and Empress and the Quakers and the

character of all the parties involved: the sheer pluck of Thomas Story, the insatiable

curiosity of Peter the Great, the courage and skill of Thomas Dimsdale, bravery of

Catherine the Great, the passion of William Allen and Stephen Grellet, the endurance and

willingness to serve of Daniel Wheeler and George Edmondson, the wisdom and heart of

Alexander I. Therefore, what follows is a brief synopsis of each of the key interactions

that took place between Russia and the Society of Friends from the letters of the first

Quaker himself to the death of Alexander I.

George Fox and Russia

Most of the material written concerning the interaction between Quakers and the

country of Russia center around the famine relief work done between 1891 and 1923; in

particular the work done in the Buzuluk region of central Russia after the Great Famine

of 1921 (Nikitin 1998, 1). However, the relationship between Quakers and Russia began

much earlier than that. One might even say that said relationship has existed since the

beginning of the Quakers themselves. Though the text of the letters have been lost, it is

known that George Fox himself wrote to Alexis I, the tsar of Russia in 1656 and 1661
(McFadden 2004, 19). Fox also wrote to letter to William Ames in 1660 urging him to

visit Poland and beyond, “For the Lord hath a vine and a mountain to be set up that a-

ways, and a standard and ensign held out to other nations.” 1 In her book, Quakers in

Russia, Richenda Scott writes:

“Was Russia included in ‘that a-ways’? What had turned Fox’s attention to the

unlikely and vaguely known countries of Eastern Europe? Had the sensitive antennae of

his mind touched the vein of mysticism inherent in Orthodox Christendom through the

casual word of some traveler? Had he heard of those groups of the Old Believers in

Russia meeting without the aid of any priest, holding fast to their beliefs under the

relentless persecution of the Patriarch Nikon? We do not know, but the land and people

of Russia seem to have retained their hold in his interest, though William Ames never

penetrated beyond Poland…” (Scott 1964, 29)

In 1689, George Fox also tacked on a small note to his “The Rise of Friends and Truth”

about a random story he had come across about a group of approximately sixty people

who had been executed in Russia for refusing to “put off their hats nor bow to none but

God.” This story was told to a group of Friends by a man who had traveled with the

English Ambassador to Russia some ten or eleven years prior. This group had been

known as “English Quakers” even though they were natives of Russia (Scott 1964, 30).

So even though the first personal interaction between Quakers and Russian rulers did not

take place until 1697, it can be assumed that at least some of the Russian population was

1
Annual Catalogue of George Fox’s Papers 1694-1697, ed. By Henry J. Cadbury, 55B
familiar with Quakerism in some way, shape or form before Peter the Great’s arrival in

England.

Peter the Great and the Society of Friends

As a young man (he was twenty-five when he visited London in January of 1697,

though he had already been tsar for fifteen years at that point), Peter the Great traveled

Europe learning as much as he could about how the “Western world” functioned. His

goal was to transform Russia into a European power and gain the respect and prestige

that he believed Russia deserved. Peter came to England to study the science of

shipbuilding. The tsar generally attempted to travel incognito, but a group of Friends

were aware of his arrival in London thanks to a Friend named Gilbert Molleson who had

a relative who was in service to the tsar. Molleson was also the brother-in-law of Robert

Barclay and very much wished to present Peter with a copy of Barclay’s Apology so that

“knowledge of truth” might be increased in the tsar (Scott 1964, 34). Molleson asked his

friend, Thomas Story, to go with him and together the two visited the tsar’s lodgings.

Initially, Molleson and Story asked to see Molleson’s cousin. They were shown in and

met with an English merchant who was acting as the tsar’s interpreter. He informed the

two Friends that Molleson’s cousin was unfortunately dead. While this conversation was

taking place, Story noticed two men pacing and conversing in an adjoining room. He

recognized one of the men as Peter, and knowing that the tsar did not like to be stared at,

tried not to pay any attention to him. However, the tsar’s interest was piqued by the “two

strange figures” (Molleson and Story) and asked the English merchant who they were.

The conversation that ensued is recorded in A Journal of the Life of Thomas Story, but the
following is quoted out of Richenda Scott’s version of the conversation, as the modern

English is much more easily understood:

“Peter the Great looked curiously and intently at the two strange figures, and

presently addressed the English merchant to whom they had been speaking, asking why

they did not pay respect to a great person when they were in his presence by removing

their hats? Thomas Story swiftly rejoined that, so far as they knew, they were only in the

presence of ordinary gentlemen. As regarded the attitude of Friends towards rulers, he

added, they acted as loyal citizens unless they felt that those in authority were in a wrong

course, when they had no hesitation in expressing their opinion…” (Scott 1964, 35)

These were very strong words for a common Englishman to speak to the ruler of all

Russia, but Peter was evidently intrigued by Story and continued in conversation with

him. At the end of their conversation, Story and Molleson gave two copies of Barclay’s

Apology in Latin as well as some other books to the tsar so that he might have a “full and

correct account of Quaker principles.” Evidently there was some misunderstanding on

behalf of the tsar, for he asked Molleson, “Were not these books writ by a Jesuit? It is

said that there are Jesuits among you.” To which Molleson replied, “That is a calumny,

and proves the necessity of our endeavors, in that respect, at this time. We have no Jesuits

among us. Our religion and theirs differ very widely. This book was writ by a near

relation of mine, who was not a Jesuit, but sincerely of those principles asserted and

maintained in the book, as our whole community is" (Story 1747, 124) So even though

Peter had some knowledge of Quakers, they were not fully understood. As they were
leaving, Peter attempted to pay the men for the books, but they refused to take it. They

also encouraged Peter, if he had any questions at all about Quakers, to make sure he

asked them. According to Story’s journal, he and Molleson “departed in peace and

satisfaction.” (Story 1747, 126)

Molleson and Story’s visit must have made some sort of impression on Peter the

Great. The next Sunday afterwards, Peter attended a Quaker meeting for worship in

Gracechurch Street with his interpreter and small group of attendants. Though no one in

the meeting recognized him, people in the street had and began to gather at the windows.

The tsar left before the meeting was ended and the Friend who had been speaking never

knew the identity of the special guest he had been preaching to. After rumor of Story and

Molleson’s visit got around, the Morning Meeting of London Friends decided that a more

formal delegation should be sent to meet with Peter (Scott 1964, 37). William Penn and

George Whitehead were two members of this delegation and went to see the tsar after he

had moved to Deptford. At Deptford, Peter attended the Quaker meeting there multiple

times “behaving as a private person, and very social; changing seats, standing or sitting as

occasion might be, to accommodate others as well as himself” (Story 1747, 127). It was

during his talking with Peter that William Penn gave what Richenda Scott calls the “most

succinct definition [of Quakerism] in existence”: “They teach that men must be holy, or

they cannot be happy; that they should be few in words, peaceable in life, suffer wrong,

love enemies, deny themselves, without which faith is false, worship formality, and

religion hypocrisy” (Scott 1964, 38).

After leaving England, Peter the Great would only have one other interaction with

Quakers, but it showed evidence that his time with them in England left a last impression.
This interaction came fourteen years later in 1712 during the Great Northern War against

Sweden. After entering the town of Friedrichstadt in Holstein, the tsar asked the mayor if

there were any Quakers that lived in the area. The mayor said yes, but that a Russian

officer had billeted thirty of his soldiers in their meetinghouse. The tsar immediately

removed the soldiers and asked if the Friedrichstadt Friends would be willing to hold a

meeting so that he could attend worship. They did so, and Peter brought all of the princes,

generals and other royalty with him to the meeting. Along with translating what was

being said, the tsar also told his men “whoever could live according to that doctrine

would be happy” (Story 1747, 494). After the meeting, the Friends went back to their

daily routine and the tsar went back to his war.

Catherine the Great and Thomas Dimsdale

Quakers would again cross paths with Russian royalty, but not for more than fifty

years after the meeting in Friedrichstadt. This time it was in Russia and was initiated by

Catherine the Great, Empress of Russia. Some time around 1768, during an outbreak of

smallpox in Russia, Catherine decided to introduce her country to inoculation as a

method for treating smallpox. And that she would be the first to be inoculated, as an

example to her people. Through the Russian minister in London, Catherine made a

request for the “best British operator.” And Dr. Thomas Dimsdale was the man

recommended to the minister. On July 28, 1768, Dimsdale and his son Nathaniel left for

Russia. Over the course of his time in Russia, Dimsdale developed a deep friendship with

both the Prime Minister and the Empress. Before her inoculation, the Empress even

arranged for “a service of fleet post-horses to convey the doctor out of the kingdom” in
case something went wrong. On October 12th, the doctor inoculated Catherine in the

middle of the night under great secrecy. Dimsdale then went on to inoculate the Grand

Duke as wells as various archbishops and other nobility. Altogether, he inoculated about

140 individuals and “all did perfectly well.” As a reward for his service, Catherine made

both Dimsdale and his sons Barons of Russia, appointed Dimsdale her personal physician

and was given the rank of major-general. In 1781, Dimsdale returned to Russia after

spending the intervening years in England and inoculated four more members of the

nobility, the two sons of the Grand Duke, Prince Alexander and Prince Constantine.

Dimsdale’s wife even nursed the two young princes during their recovery and was

referred to as their “English mamma” (Fox 1919, 85-95).

The amount of trust given to Thomas Dimsdale and his family was incredible.

Multiple times Dimsdale literally held the lives of the Empress and the Russian nobility

in his hands. And the honors bestowed upon him were certainly indicative of the high

esteem in which the Russian court held Dimsdale. And little did Dimsdale know that the

four-year old Prince Alexander whom he had inoculated would go on to become one of

the most fascinating of the Russian tsars. Alexander would also bring about the next step

in the relationship between Quakers and Russia during his interactions with four of the

more fascinating figures in Quaker history: William Allen, Stephen Grellet, Daniel

Wheeler and George Edmondson.

Alexander I Meets William Allen and Stephen Grellet

The lives of William Allen and Stephen Grellet have filled many, many pages on

their own, but this paper will limit itself primarily to their interaction with Alexander I.
Grellet had just returned to England in April of 1814 from the battlefields of the

Continent when he heard a rumor that Alexander I and the King of Prussia would soon be

visiting. Grellet had been spending “many hours praying with all his strength that he

might find a way to speak to the European ruler, pleading that they would prevent for all

time the recurrence of such a calamity” as he had just witnessed in France, Switzerland

and Germany (the end of the first Napoleonic wars) (Scott 1964, 51). At the time,

Alexander I was quite possibly the most powerful sovereign in Europe. He was known to

be in favor of some liberal reforms and education, as well as having a mystical interest in

religion (Comfort 1942, 61). It is easy to understand why Grellet felt that the coming of

Alexander I to London was an answer to his prayers. Grellet immediately went to the

London Yearly Meeting and presented his concerns and desire that an approach to

Alexander and the King of Prussia must be made. Due to Grellet’s passionate pleas, two

addresses were drawn up for presentation to the two monarchs. William Allen and Luke

Howard (who, incidentally, was also scientist and is credited for the first naming of cloud

formations) were chosen to present these addresses to Alexander and the King. Allen

presented himself to the Russian ambassador, Count Lieven, at the hotel where Alexander

was staying, but was kept waiting for two days. Suddenly, on Sunday morning, Allen was

summoned outside the hotel and commanded to jump into a waiting carriage. Count

Lieven was waiting for Allen inside the carriage and explained to him that they were on

their way to pick up the Emperor. Alexander had decided he wanted to attend a Quaker

meeting and Allen was to take him to the nearest one immediately. After a somewhat

chaotic carriage ride, a rather anxious Allen led Alexander and his party into the

Westminster Meeting. After the meeting, Alexander shook hands “very affably” with
those around him. As he was leaving, Alexander requested that Allen and one of the men

who had spoke during the meeting, John Wilkinson, to meet with him sometime within

the next three days. The next evening, Allen visited Count Lieven, asked for Stephen

Grellet to be included in the meeting and his request was granted. (Scott 1964, 52-54)

On June 21st, the three Friends met with Alexander I at the Pulteney Hotel. “The

Emperor stood to receive us: he was quite alone and dressed in a plain suit of clothes,

and, with a look of benignity, seemed to meet us as friends rather than as strangers.”

Together the four men spoke in French and English on a variety of topics. John

Wilkinson spoke of the unity of all believers in the Spirit. Grellet brought up the issue of

slavery in the African colonies. Allen discussed the topic of education. Alexander was

particularly interested in Allen’s thoughts on education, as that was a subject of great

interest to him, as well. At the end of the time, Alexander shook hands with each of the

men and said, ‘I part from you as from friends and brothers” and that if any Friends ever

came to St. Petersburg, they were to come see him directly. (Allen 1846, 193-201)

The end of this meeting, however, was the not the last interaction that Alexander

would have with the Friends of England. A week later, while preparing to sail for Russia,

the tsar decided he wanted to speak with someone of the Quaker persuasion one last time

and asked if there were any Quaker families in the area. A local lord attempted to arrange

a meeting with some local Quakers, but when the tsar arrived at the appointed house, the

crowd that had gathered was too large for Alexander to get though. Undeterred, the tsar

turned back towards Dover and, while passing down the road, spotted a couple in Quaker

dress standing in their yard. He commanded the carriage to stop immediately and asked
the couple if they were Quakers. After replying yes, Alexander asked them if he and his

sister could come in and speak with them:

“The Quaker housewife, her calm dignity outwardly unruffled, showed the

Emperor and the Duchess of Oldenburg over the house and dairy, and offered them

refreshment in her parlor. The visitors were much impressed by the neatness and order of

the home and by the grave and simple courtesy of their hosts, Nathaniel and Mary

Rickman… On parting he stooped to kiss Mary Rickman’s hand, to the surprise of the

Quaker lady; throughout he and the Duchess behaved with the utmost simplicity and

friendliness, and left the farmer and his wife greatly puzzled by their attention but

entirely captivated by their gracious manners.” (Scott 1964, 56)

Conclusion

Alexander I would see William Allen and Stephen Grellet again when they took

him up on his offer to come to St. Petersburg and the two Friends would do much work in

Russia regarding education and the treatment of prisoners. Due to his experience at the

Rickman farm and his observation of other aspects of agriculture in England, Alexander

would specifically ask for a Quaker master of agriculture to come to Russia to lead land

reclamation projects around the capital and to teach farming methods. The men who

would answer that call would be Daniel Wheeler and his assistant George Edmondson.

Two years previous to the invitation, God had told Wheeler that he would one day serve

in St. Petersburg, so he was ready to go. Unfortunately, the amazing story of Daniel
Wheeler and George Edmondson cannot be told here, but hopefully the stories that have

been told will help illuminate an absolutely extraordinary relationship that was built

between the Quakers and three rulers of Russia. Peter the Great, Catherine the Great and

Alexander I, whatever their faults, were reformers who tried to put the welfare of their

county as their first priority. Who knows how God may have used their interactions with

the Quakers to help foster and encourage that desire.

 Reference List

Allen, William. 1847. Life of William Allen, with selections from his correspondence.
Vol. 1. Philadelphia: H. Longstreth.
http://www.archive.org/details/lifewilliamalle00unkngoog (accessed June 19, 2009).

Benson, Jane. 1902. Quaker Pioneers in Russia. London: Headley Brothers.

Budge, France Anne. 1888. A Missionary Life: Stephen Grellet. London: James Nisbet &
Co.

Comfort, William Wistar. 1942. Stephen Grellet. New York: The Macmillan Company.

Fox, Richard Hingston. 1919. Dr. John Fothergill and his friends; chapters in eighteenth
century life. London: Macmillan.
http://www.archive.org/details/drjohnfothergill00foxriala (accessed June 18, 2009).

McFadden, David, and Claire Gorfinkel. 2004. Constructive Spirit: Quakers in

Revolutionary Russia. Pasadena: Intentional Productions.

Scott, Richenda. 1964. Quakers in Russia. London: Michael Joseph LTD.

Story, Thomas. 1747. A Journal of the Life of Thomas Story. Newcastle upon Tyne:
publisher. http://www.archive.org/details/journaloflifeoft00stor (accessed June 18, 2009).