Alexander M. Martin Summary: Johannes Ambrosius Rosenstrauch and His Memoir of 1812

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Alexander M. Martin

Summary:

Johannes Ambrosius Rosenstrauch and His Memoir of 1812

Johannes Ambrosius Rosenstrauch, whose German-language memoir of Napoleon’s occupation of Moscow is here published for the first time, lived a colorful life. He was an emigrant and a religious convert, and at various times he was a barber, an actor, a freemason, a merchant, a pastor, and a Pietist writer. He witnessed the waning years of the Holy Roman Empire and the invasion of Holland and Germany by revolutionary France, and then spent his last 31 years in St. Petersburg, Moscow, and present-day Ukraine.

In 1835, shortly before his death, he wrote down his memories of the events in occupied Moscow in 1812. The memoir served two functions: it was a vivid first-hand account – alternately suspenseful, dramatic, melancholy, and humorous – of a decisive moment in the Napoleonic Wars; and it was an aging man’s meditation on the role of Divine Providence in shaping the course of his own life. As an account of the war, the memoir speaks for itself, but its deeper layers of meaning remain opaque unless one knows the author’s personal history. The concrete biographical information contained in the memoir is vague and elliptical. Hence the introductory section of the present book provides a study of Rosenstrauch’s life, of which the following is an English-language summary.

Rosenstrauch, as far as can be reconstructed from scanty evidence, was born in 1768 in Breslau, the capital of the Prussian province of Silesia. All that is known of his family and childhood is that he was Catholic and, as he wrote later, “of burgher origin.” For the early period of his life we know only that in 1788, he was married in the Westphalian town of Brilon. According to the parish register, he was a surgeon, that is, most likely a wandering barber-surgeon.

His life is documented with much greater continuity from 1790 on. By that year, he was an actor performing with troupes that traveled in northwestern Germany. He spent the years 1792–94 in the Netherlands, where he became a freemason and witnessed that country’s invasion by the armies of the French Revolution. It is also in the Netherlands, in 1792, that his son Wilhelm was born. During the period 1794–1800 he was a member of the court theater of the Landgrave of Hesse-Kassel; he also accompanied that troupe to engagements in other towns, including Mainz, where he witnessed the French siege in 1795. After separating from his wife, he left Kassel in 1800 for the court theater of the Duke of Mecklenburg-Schwerin. In 1804, he accepted a position at the German theater of St. Petersburg, a city that could support a German theater because of the presence of a large German diaspora. During his years in Mecklenburg-Schwerin and St. Petersburg, he was very active as a freemason and embraced a Pietistic form of Protestantism.

It is unclear when, exactly, he decided to give up the acting profession. Actors were outsiders in ancien r?gime society; their profession was widely viewed as shameful and immoral, and they suffered great socioeconomic insecurity. These circumstances are probably the reason why, in 1809, Rosenstrauch left the theater and became a merchant. Later in life, he was at pains to conceal his past as an actor. The memoir never mentions it, but it does contain hints. Several of the acquaintances whom he mentions (Czermack, Haltenhof, Suck) were theater people or musicians. Also, the narrative itself seems constructed with a theatrical sensibility: in many places it is composed of discrete episodes that resemble scenes from a play, complete with descriptions of the physical setting, dialogue, a suspenseful dramatic arc, and at times a humorous resolution.

St. Petersburg was Russia’s most cosmopolitan city and the largest port for the importation of European luxury goods, which enjoyed great popularity among the Russian upper class. Rosenstrauch traded in just such goods, first in St. Petersburg and then, starting November 1811, in Moscow, where he established his shop on Kuznetskii Most (“Blacksmiths’ Bridge”), the city’s most elegant shopping street. This was his position when Moscow was occupied by the army of Napoleon in 1812.

After the French withdrew from Moscow, Rosenstrauch rapidly succeeded in rebuilding his business. In the years that followed, he became not only a wealthy man but also a leading figure in Moscow’s German diaspora, particularly through his activity as chairman of several masonic lodges and as member of the vestry of the Lutheran Church of St. Michael. Also during this period, he became acquainted – details, unfortunately, are scarce – with leading figures at the Russian court, including Tsar Alexander I.

In 1820, evidently driven by a deepening religiosity, Rosenstrauch unexpectedly left Moscow. He went to Odessa, underwent a crash course in theology, and was ordained as a Lutheran minister in 1821. This surprising change of careers – he was already past fifty and had no university degree in divinity – was possible because the Russian government urgently needed Protestant pastors to help create order among the German settlers who were pouring into Russia’s Black Sea region. In 1821–22 he was adjunct pastor in Odessa; then, from 1822 until his death in 1835, he was pastor in Khar’kov (present-day Kharkiv in Ukraine). It is there, a few weeks or months before his death, that he wrote his memoir about Moscow in 1812. Its purpose and intended audience are unknown.

During his last years, and then in the decades after his death, Rosenstrauch gained renown as an author of Pietistic religious texts. He exchanged letters on religious themes with numerous Germans in Russia, some of which appeared in print, and he wrote a moving account of his pastoral efforts to reconcile dying sinners with Christ. The latter, originally serialized in 1833 in the Dorpat-based journal Evangelische Bl?tter, was published as a book in Dresden in 1845 (under the title Mittheilungen aus dem Nachlasse von Johannes Ambrosius Rosenstrauch, fr?herem Consistorialrath und Prediger in Charkow) and appeared in the following decades in German, Russian, Dutch, and Danish editions. It drew the interest of leading Russian writers of the 1840s–70s, including P. A. Pletnev, N. V. Gogol, V. A. Zhukovskii, and N. S. Leskov.

Readers of the Russian edition of Rosenstrauch’s book seem to have had no knowledge either of his biography or of his connection with his son, the merchant Wilhelm Rosenstrauch in Moscow. This is surprising because Wilhelm (1792–1870), who carried on the family business after his father went to Odessa, was an important and well-known figure in Moscow society. He reached the rank of “hereditary honored citizen,” the highest social status accessible to a merchant in Russia. For many years he held leading institutional positions in the German diaspora, as consul-general of Prussia (1829–66), chairman of the vestry of the Lutheran Church of St. Michael (1834–69), and member of various charitable organizations. He was acquainted with important Russian literati, such as M. P. Pogodin and P. A. Viazemskii, and his shop was so famous that it appeared in works of Russian fiction, such as the novel On the Eve by Ivan Turgenev.

The Rosenstrauchs, both father and son, seem to have kept their family history deliberately secret. People who met Johannes Ambrosius reported that although he was a gifted raconteur and public speaker, he was tightlipped about his past. The same appears to have been true of Wilhelm. The reason, most likely, is that Johannes Ambrosius’s personal history – as a religious convert, a man separated from his wife, and especially as an actor – was of a nature to inspire distrust and moral disdain and thus might damage the family’s claim to respectability. Throughout his adult life, he was dogged by allegations that as a former actor, he could not be an honest person of upright character and sincere religiosity. Johannes Ambrosius wanted to be accepted as a pastor, and Wilhelm needed to inspire confidence as a businessman; neither had an interest in encouraging knowledge of the family’s dubious past.

These considerations most likely affected the fate of the memoir of 1812. After Rosenstrauch’s death, it passed into Wilhelm’s possession. Why Wilhelm never published it is unclear, particularly considering the wide popularity in Russia of memoirs about the 1812 war. Most likely he wanted to avoid drawing attention to his connection with his father; he may also have worried about Russian reactions to the memoir’s depiction of class conflict among Russians in 1812, which ran counter to the widely accepted “patriotic” narrative of national unity in the face of the Napoleonic invasion. A Russian historian named M. S. Korelin published a brief article about the memoir in the 1890s, but without identifying the author; otherwise, it appears that the memoir was never described in any printed publication until the 21st century.

At least three copies of the memoir are known to exist today. One is a clean copy in Rosenstrauch’s own hand. This is the manuscript that is reproduced, with all its idiosyncrasies of spelling and punctuation, in the present publication. It is in the possession of the Division of Written Sources of the State Historical Museum in Moscow (fond 402, delo 239). The second was made, judging by the paper and the handwriting, by a Russian scribe in the late 19th century. It is held by the Russian State Archive of Literature and Art in Moscow (fond 1337, opis’ 2, edinitsa khraneniia 49), and may be the version used by Korelin in the 1890s. The third copy, a typescript, belongs to Ms. Elke Briuer of Vicksburg, Mississippi: it comes from Ms. Briuer?s grandmother, a descendant of Wilhelm Rosenstrauch, who fled from her native Russia to Germany in the last days before the outbreak of World War I.

Rosenstrauch’s memoir of 1812 is a significant document for the history of civilians in the Napoleonic Wars. The life story of Rosenstrauch and his son Wilhelm exemplifies the often friendly and cooperative bond between Germany and Russia in the 18th and 19th centuries. The manner in which the memoir found its way to Mississippi is illustrative of that relationship’s breakdown in the 20th century. Perhaps it is grounds for optimism for the future that the memoir is now at last being published in a shared effort by a major Russian publisher and the German Historical Institute of Moscow.

The illustrations in the present book depict the following:

1. Map of the areas in Germany and the Netherlands where Rosenstrauch is known to have lived or traveled in 1768–1804.

2. Portrait of Rosenstrauch (1834) by Johann Baptist Ferdinand Matthias Lampi (1807–1855), from the State Hermitage Museum in St. Petersburg.

3. Lithograph, based on Lampi’s portrait of Rosenstrauch, that was sold after his death to raise funds for his church in Khar’kov.

4. Title page of Rosenstrauch’s memoir of 1812, from the State Historical Museum in Moscow.

5. A petition for financial assistance following the devastation of Moscow in 1812, signed by Rosenstrauch, from the Central Historical Archive of Moscow.

6. Portrait of General Comte de Flahaut (a French officer mentioned in Rosenstrauch’s memoir of 1812), by Fran?ois-Pascal-Simon G?rard, c. 1813, from the Bowood Collection, Bowood Estate, Calne, Wiltshire (England).

7. Napoleonic soldiers and Russian civilians in occupied Moscow, after a drawing by Christian Wilhelm Faber du Faur, from the Bavarian Army Museum, Ingolstadt (Photo: Christian Stoye). UID-Nr.: DE 811 33 55 17.

8. Portrait of Wilhelm Rosenstrauch, from the collection of Grafika.ru.

Further information on Rosenstrauch can be found in these publications:

Alexander M. Martin, “‘It Was the Lord’s Will That I Should Not Leave Moscow’: J. A. Rosenstrauch’s Memoir of the 1812 War,” Comparativ: Zeitschrift f?r Globalgeschichte und vergleichende Gesellschaftsforschung 22, no. 4 (2012): 31–45

Alexander M. Martin, “Johannes Ambrosius Rosenstrauch (1768–1835),” in Stephen M. Norris and Willard Sunderland, eds., Russia’s People of Empire: Life Stories from Eurasia, 1500-Present (Bloomington: Indiana University Press, 2012), pp. 105–116.

Alexander M. Martin, “Middle-Class Masculinity in an Immigrant Diaspora: War, Revolution, and Russia’s Ethnic Germans,” in Karen Hagemann et al., eds., Gender, War, and Politics: Transatlantic Perspectives, 1775–1830 (Basingstoke: Palgrave Macmillan, 2010), pp. 147–166.

Johannes Ambrosius Rosenstrauch

Geschichtliche Ereignisse in Moskau im Jahre 1812. Zur Zeit der Anwesenheit des Feindes in dieser Stadt

Most eyewitness accounts of Moscow during the occupation of 1812 appeared in print before the end of the 19th century. An exception is the memoir of Johannes Ambrosius Rosenstrauch, which is here published for the first time, along with a biography of the author. In the course of a colorful life that took him from his native Prussia to St. Petersburg, Moscow, and finally Odessa and Khar’kov, Rosenstrauch (1768–1835) was an actor, merchant, freemason, and pastor. In 1812 he was a merchant of fashion goods in Moscow and was forced to share his house with a motley group of homeless foreigners, Russian serfs, and French officers. His memoir describes both his own spiritual evolution during the war and the drama (and sometimes humor) of what he observed: the fire, the looting, the class conflicts among Russians, the hostility and occasional cooperation between the Russians and the French, and the general cruelty as well as absurdity of war.

This publication inaugurates a new series, Archivalia Rossica, a joint editorial project of NLO and the German Historical Institute in Moscow. The series will publish bilingual or translated editions, with detailed scholarly commentary, of foreign-language sources from archives in Russia and abroad about Russian history from the 18th to the early 20th century.

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