Religion > Bell Tower
Bell Tower
The Freistehender Glockenstuhl (freestanding bell tower) played a vital role in the community and communicated messages clearly throughout the colony. This structure was common in German villages during the 1700s and was adapted for use on the Russian Steppe.
The wooden church buildings in Norka were not designed to support the heavy bronze bells' weight and swinging motion within their steeple. As a result, a self-supporting wooden bell tower was built on a lot to the east of the church near the parsonage. The bell tower was stabilized by 10 diagonal braces. Stairs led up to a covered platform. Three different-sized bells, each creating a different tone, were hung above the platform and were activated by pulling ropes. Crowning the tower roof was a large globe topped by a nearly identical cross, albeit smaller than the one atop the church steeple.
The wooden church buildings in Norka were not designed to support the heavy bronze bells' weight and swinging motion within their steeple. As a result, a self-supporting wooden bell tower was built on a lot to the east of the church near the parsonage. The bell tower was stabilized by 10 diagonal braces. Stairs led up to a covered platform. Three different-sized bells, each creating a different tone, were hung above the platform and were activated by pulling ropes. Crowning the tower roof was a large globe topped by a nearly identical cross, albeit smaller than the one atop the church steeple.
On Sunday mornings, all the colonists in Norka were summoned to the church by the ringing of the bells performed by three men. First, the smallest bell was rung as a signal that it was time for the villagers to begin walking towards the central square where the church and schoolhouse were located. Fifteen minutes later, the small bell rang again, and its tenor was joined by the baritone of the middle-sized bell. More worshipers joined the stream of people walking toward the square. In another 15 minutes, all three bells rang out with the resonant tone of the large bass bell joining the chorus. As the three bells began to ring, the pastor left the front step of his home, and the bells continued ringing until he was standing in the church's pulpit. Those gathered at the central square to visit now filed into the church and took their designated places within the sanctuary.
As the bells softened and then ceased, the powerful organ within the church filled the air with its thunderous sound as a prelude to the opening hymn. After the third tolling, the streets of Norka were empty.
As the congregation rose to recite the Lord's Prayer in unison at the close of the service, the three bells again rang loudly until the pastor returned to his home. This was also a signal to those at home to recite the Lord's Prayer and to ready preparations for the Sunday meal.
As the bells softened and then ceased, the powerful organ within the church filled the air with its thunderous sound as a prelude to the opening hymn. After the third tolling, the streets of Norka were empty.
As the congregation rose to recite the Lord's Prayer in unison at the close of the service, the three bells again rang loudly until the pastor returned to his home. This was also a signal to those at home to recite the Lord's Prayer and to ready preparations for the Sunday meal.
Every Sunday evening, the bells resounded, marking the end of the sacred Sabbath and heralding the start of the familiar weekly routine.
At 7 p.m. each evening, a bell chimed, a clear signal that the day's toil had come to a close.
On Wednesday night, the bells called the people to the Versammlung or prayer meetings.
It was customary for the church choir to gather on the bell tower platform the evenings before Easter and Pentecost to sing hymns.
On December 31st, the bells rang out the old year; they welcomed the New Year at midnight.
Church bells also called pupils to school and accompanied the confirmation class and bridal couples to the altar.
The bells were rung to announce a death in the village and to call people to a funeral service. A death was announced in various ways through "tolling information." For example, in the colony of Warenburg, if a child died, the smallest bell was tolled first, then all three were tolled at the same time, and finally, the smallest bell was tolled a second time. If the person was an unmarried adult, the middle-sized bell was rung first and last. In the case of an adult who was a married member of the congregation, the ringing started with the largest bell. In the colony of Messer, on the other hand, the small bell was tolled three times with a pause between each tolling, and finally, all three bells were tolled together. If a young unmarried person died, the large bell was tolled first. After a short break, the small bell was rung. Lastly, all three bells were tolled together. If an older unmarried person died, the large bell tolled first, then the small one, the large one again, and then all three were tolled together. In the case of a married or elderly person, the large bell was tolled three times, and then all three were tolled together. The tolling protocol for Norka is not known.
The bells were rung as soon as possible to warn of a fire, a feared and ever-present threat in the colony.
During harsh weather, such as blizzards, the bells rang steadily for hours, serving as a vital auditory beacon that could guide those disoriented on the vast steppe back to the safety of the colony.
Pastor Eduard Seib wrote the following about the use of bells in the Volga colonies:
At 7 p.m. each evening, a bell chimed, a clear signal that the day's toil had come to a close.
On Wednesday night, the bells called the people to the Versammlung or prayer meetings.
It was customary for the church choir to gather on the bell tower platform the evenings before Easter and Pentecost to sing hymns.
On December 31st, the bells rang out the old year; they welcomed the New Year at midnight.
Church bells also called pupils to school and accompanied the confirmation class and bridal couples to the altar.
The bells were rung to announce a death in the village and to call people to a funeral service. A death was announced in various ways through "tolling information." For example, in the colony of Warenburg, if a child died, the smallest bell was tolled first, then all three were tolled at the same time, and finally, the smallest bell was tolled a second time. If the person was an unmarried adult, the middle-sized bell was rung first and last. In the case of an adult who was a married member of the congregation, the ringing started with the largest bell. In the colony of Messer, on the other hand, the small bell was tolled three times with a pause between each tolling, and finally, all three bells were tolled together. If a young unmarried person died, the large bell was tolled first. After a short break, the small bell was rung. Lastly, all three bells were tolled together. If an older unmarried person died, the large bell tolled first, then the small one, the large one again, and then all three were tolled together. In the case of a married or elderly person, the large bell was tolled three times, and then all three were tolled together. The tolling protocol for Norka is not known.
The bells were rung as soon as possible to warn of a fire, a feared and ever-present threat in the colony.
During harsh weather, such as blizzards, the bells rang steadily for hours, serving as a vital auditory beacon that could guide those disoriented on the vast steppe back to the safety of the colony.
Pastor Eduard Seib wrote the following about the use of bells in the Volga colonies:
"Wherever one is standing or walking, when a bell is rung one removes one’s hat or cap and prays a silent prayer. Church bells guide fellow members of the community home when they are outside and late coming home during snowstorms. Church bells call the inhabitants of a village to action when a fire which is causing damage has broken out. It is preferred that the pastor comes in order to inspect a fire. Actually one does not expect him to participate by working hard to put it out. He is only supposed to go around the spot where the fire is burning three times. One believes that when he does this the fire will be contained within the borders of that area. Church bells invite the congregation to a prayer service in the House of God before field work begins. No one goes out to work before this worship service. It is held either on the evening before the day on which all farmers and their workers drive out to the fields or on that same morning. After the service and at the same time all the farmers and their co-workers leave the village to go to the fields as a group. Patriarchs remain standing with bared heads and folded hands at their gates and pray for God’s blessing upon the work which is about to begin. If the heavens lock their gates for too long, and it does not rain and people become anxious because they are concerned about their future daily sustenance then church bells call the congregation to worship once again and a prayer service for rain is held either in church or out on a field. On Saturday evenings during Abmachzeit (harvest time), wagons are driven home from the steppe in order to pick up one week’s supply of foodstuffs. This is because driving is not permitted on Sundays. And so everything is prepared, loaded on the wagon, the horses are harnessed and then one waits until the bells ring the evening. The gate is opened, the wagons all move ahead at the same time and once again the patriarchs stand in front of their gates with bared heads and support those who quickly pass by with their presence. They pray for strength for the workers on the steppe and also for their health. No wonder that the sound of the church bells from a native village are so dear to and cherished by a Volga German. When sons and daughters of the Volga who have emigrated or migrated from the region do not hear church bells they often become homesick."
Sources
Bauer, Reuben Alexander. One of Many. Edmonton, Alta.: 1965. p. 33 Print.
Koch, Fred C. The Volga Germans: In Russia and the Americas, from 1763 to the Present. University Park: Pennsylvania State UP, 1977. p. 129. Print.
Olson, Marie Miller., and Anna Miller. Reisbick. Norka, a German Village in Russia. Denver: S.n., 1981. p. 25. Print.
Seib, Eduard. "Der Wolgadeutsche im Spiegel seines Brauchtums."Heimatbuch Der Deutschen Aus Russland 1967/1968 (1968): Print.
Journal of the American Historical Society of Germans from Russia, Vol. 8, No. 2 (Summer 1985), page 12.
Koch, Fred C. The Volga Germans: In Russia and the Americas, from 1763 to the Present. University Park: Pennsylvania State UP, 1977. p. 129. Print.
Olson, Marie Miller., and Anna Miller. Reisbick. Norka, a German Village in Russia. Denver: S.n., 1981. p. 25. Print.
Seib, Eduard. "Der Wolgadeutsche im Spiegel seines Brauchtums."Heimatbuch Der Deutschen Aus Russland 1967/1968 (1968): Print.
Journal of the American Historical Society of Germans from Russia, Vol. 8, No. 2 (Summer 1985), page 12.
Last updated June 27, 2024