Skip to main content

Mennonites in Danzig's Suburbs: Maps and Illustrations

Mennonites first settled in the Danzig suburb of Schottland (lit: "Scotland"; “Stare-Szkoty”; also “Alt-Schottland”) in the mid-1500s. “Danzig” is the oldest and most important Mennonite congregation in Prussia. Menno Simons visited Schottland and Dirk Phillips was its first elder and lived here for a time.

Two centuries later the number of families from the suburbs of Danzig that immigrated to Russia was not large: Stolzenberg 5, Schidlitz 3, Alt-Schottland 2, Ohra 1, Langfuhr 1, Emaus 1, Nobel 1, and Krampetz 2 (map 1). However most Russian Mennonites had at least some connection to the Danzig church—whether Frisian or Flemish—if not in the 1700s, then in 1600s.

Map 2 is from 1615; a larger number of Mennonites had been in Schottland at this point for more than four decades. Its buildings are not rural but look very Dutch urban/suburban in style. These were weavers, merchants and craftsmen, and since the 17th century they lived side-by-side with a larger number of Jews also barred from living within the safety of the city gates. Both were under the jurisdiction of the Catholic bishop, who also profited from e.g., Mennonite competition with the guilds of Danzig. A small monastery was also constructed around this time between Schottland and the city walls. In the neighbouring hamlet of Nobis the local pub is noted (Der Nobis Krug).

Illustration 3, with the Bischofs-Berg (Bishop's Mount) in the background right, is from the early 1600s. The first literary product of the Danzig Mennonite congregation was from this period—a handsome reprint of a Dutch Bible, known as the "Scottish" (Schottländische) Bible of 1598.

Illustration 3b, 1617, shows a world of activity in and around Schottland and neighbouring Petershagen, and also the quarrying of the Bishop's Mount.

Illustration 4 offers a beautiful view of Schottland looking out from the Danzig city walls, mid-1600s. It appears to be a prosperous community. We know that wealthier members of the Danzig congregation (mostly living in Schottland) sent their young adult children to Amsterdam to complete their education, learn a business, and receive catechetical instruction and baptism.

In 1648 the Flemish Mennonites were given permission by the city to build a church building—its front likely indistinguishable from a house—and hospice. To that point most of its members lived in Schottland. The Frisians were able to purchase land for their meeting place in 1638.

In 1656 Schottland was razed by the city as a precaution in the war with Sweden (Curicken, 368), but by 1681 some 180 Mennonite families were living in suburbs of Danzig again (Mannhardt, 105; H. Penner II, 41).

The 1709 plague took some 24,533 lives in and around Danzig. The small Flemish Mennonite congregation centred in Schottland lost 154 members and 141 younger adherents. The "Lehn Diary" notes that 146 Mennonites were buried in the Schottland fields; 223 individuals were buried in Hoppenbrug, immediatelybehind Schottland; Jews in Schottland buried 94 of their own; 185 Catholics were buried in the Jesuit cemetery behind Schottland; 364 plague deaths were recorded in neighbouring Petershagen, and 2,063 in Ohra.

Map 5 jumps ahead 80 years to 1734, just prior to the siege of the city by the Russians. Again, it shows the prosperity and urban density of Schottland, Ohra, Langfuhr, and Stolzenberg where Mennonites were living.

Map 6: 1740; depicts in deep red the destroyed buildings of Schottland after the Russian siege in 1734. By the 1760s Schottland is completely rebuilt; illustration 6b offers another beautiful view of the village from the "Lege" or "New" Gate into the city.



After 1800 Mennonites were permitted to become citizens and moved increasingly into the city.

Map 7 and Map 8, 1807, show the nicely rebuilt and vibrant Mennonite communities just prior to the siege of Danzig by the French.

Illustration 8b depicts the intensity of the French bombardment of the city and generally how the suburbs were razed in advance. Danzig soldiers dismantled and destroyed all buildings within 800 paces of the city walls, which included the Frisian Mennonite church building in Neugarten and their hospice. The larger Flemish Mennonite church and its new organ and hospice were not destroyed, but were set aflame in 1815 in an attack on the city by Russian forces. In 1808 after two centuries of division, the congregations had merged (the division however continued in Russia).

Map 9: by 1822, Mennonite life in Alt-Schottland had come to an end. Alt Schottland, Ohra, Stolzenberg are labelled as burnt out and "lying in ruins“ after the French siege in 1807.

Illustration 10, ca. 1890s, is a photograph of the Danzig Mennonite Church and parsonage under the Bishop's Mount.

There are other maps and other depictions of life in Danzig, especially from the mid-1600s (see source for illustration 4). Danzig was a large, wealthy, beautiful and strategically important city. Proud citizens, friends and foes alike had reasons to map it out! Fortunately these artefacts also help us to piece together a little bit of Mennonite life "in the suburbs."

            ---Text by Arnold Neufeldt-Fast

---Sources and Links---

Map 1: From Karl Stumpp, “Karte der Siedlungen in Danzig-Westpreußen, aus denen Mennoniten in den Jahren 1789–1807 nach Rußland ausgewandert sind,” in idem, The emigration from Germany to Russia in the years 1763 to 1862 (Lincoln, NB: American Historical Society of Germans from Russia, 1973), appendix, https://archive.org/details/emigrationfromge00stum/page/1039/mode/1up.

Map 2: “1615 inset” of an 1815 map of Danzig, http://maps.mapywig.org/m/City_plans/Central_Europe/Situations_Plan_von_der_Stadt_und_Festung_Danzig_1815_Rolle_30L.jpg?fbclid=IwAR2ao8i3XlZ3vMsDRW93EVfQTvYdh_AA0dwIwXFHHwiLz5kHjlqzLOwEug4.

Illustration 3: ca. 1600, https://gdansk.fotopolska.eu/1716151,foto.html?s=0.72&cx=3642&cy=1805.

Illustration 3b, 1617, https://www.loc.gov/item/2021670734.

Illustration 4: mid-1600s, from Reinhold Curicken, Der Stadt Dantzig: Historische Beschreibung (Amsterdam/ Dantzigk: Janssons, 1687), 32 [63], https://pbc.gda.pl/dlibra/publication/61987/edition/55645/content.

Map 5: 1734, https://gdansk.fotopolska.eu/Gdansk/b25605,Mapy_i_plany,72,48.html?f=780245-foto.

Map 6a: 1740, https://gdansk.fotopolska.eu/367411,foto.html.

Map 6b: 1760-1764, https://download.cloudgdansk.pl/gdansk-pl/t/202206191744.jpg.

Map 7: 1807, https://gdansk.fotopolska.eu/717711,foto.html?s=1&cx=4291&cy=1904.

Map 8: 1807, https://gdansk.fotopolska.eu/Gdansk/b25605,Mapy_i_plany,72,48.html?f=780245-foto.

Illustration 8b: 1807, https://gdansk.fotopolska.eu/Gdansk/b33823,Panoramy_Gdanska,24,48.html.

Map 9: 1822, https://gdansk.fotopolska.eu/Gdansk/b25605,Mapy_i_plany,120,48.html?f=672473-foto.

Illustration 10: 1890s, https://gameo.org/index.php?title=Danzig_Mennonite_Church_(Gdansk,_Poland)#/media/File:Gdansk_mennonici_02_137.jpg.

---References for Further Reading---

“Jesuiten in Danzig,” https://de.wikipedia.org/wiki/Jesuiten_in_Danzig.

Klassen, Peter J. A Homeland for Strangers. An Introduction to Mennonites in Poland and Prussia. Rev’d ed. Fresno, CA: Centre for Mennonite Brethren Studies, 1989. https://archive.org/details/ahomeland-for-strangers-an-introduction-to-mennonites-in-poland-and-prussia-revised-ocr.

———. Mennonites in Early Modern Poland and Prussia. Baltimore, MD: Johns Hopkins University Press, 2009.

Lehn, Waldemar Henry, ed. “Lehn Diary.” Transliteration from the gothic script and translation, 2010. From Mennonite Heritage Archives, Winnipeg, MB.

Mannhardt, Hermann G. Die Danziger Mennonitengemeinde. Ihre Entstehung und ihre Geschichte von 1569–1919. Danzig, 1919. https://archive.org/details/diedanzigermenno00mannuoft.

———. "Danzig Mennonite Church (Gdansk, Poland)." https://gameo.org/index.php?title=Danzig_Mennonite_Church_(Gdansk,_Poland).

Penner, Horst. Die ost- und westpreußischen Mennoniten in ihrem religiösen und sozialen Leben in ihren kulturellen und wirtschaftlichen Leistungen. Teil 2, 1772–bis zur Gegenwart. Kirchheimbolanden: Self-published, 1987.

“Stare-Szkoty (Alt-Schottland),” https://www.gdansk.pl/turystyka-w-gdansku/wielokulturowa-tozsamosc-miasta-gdanska/stare-szkoty,a,223126.


Print Friendly and PDF

Comments

Popular posts from this blog

What is the Church to Say? Letter 4 (of 4) to American Mennonite Friends

Irony is used in this post to provoke and invite critical thought; the historical research on the Mennonite experience is accurate and carefully considered. ~ANF Preparing for your next AGM: Mennonite Congregations and Deportations Many U.S. Mennonite pastors voted for Donald Trump, whose signature promise was an immediate start to “the largest deportation operation in American history.” Confirmed this week, President Trump will declare a national emergency and deploy military assets to carry this out. The timing is ideal; in January many Mennonite congregations have their Annual General Meeting (AGM) with opportunity to review and update the bylaws of their constitution. Need help? We have related examples from our tradition, which I offer as a template, together with a few red flags. First, your congregational by-laws.  It is unlikely you have undocumented immigrants in your congregation, but you should flag this. Model: Gustav Reimer, a deacon and notary public from the ...

Fraktur (or Gothic) font and Kurrent- (or Sütterlin) handwriting: Nazi ban, 1941

In the middle of the war on January 1, 1942, the Winnipeg-based Mennonitische Rundschau published a new issue without the familiar Fraktur script masthead ( note 1 ). One might speculate on the reasons, but a year earlier Hitler banned the use of the font in the Reich . The Rundschau did not exactly follow all orders from Berlin—the rest of the paper was in Fraktur (sometimes referred to as "Gothic"); when the war ended in 1945, the Rundschau reintroduced the Fraktur font for its masthead. It wasn’t until the 1960s that an issue might have a page or title here or there with the “normal” or Latin font, even though post-war Germany was no longer using Fraktur . By 1973 only the Rundschau masthead is left in Fraktur , and that is only removed in December 1992. Attached is a copy of Nazi Party Secretary Martin Bormann's official letter dated January 3, 1941, which prohibited the use of Fraktur fonts "by order of the Führer. " Why? It was a Jewish invention, apparent...

Mennonite Medical Orderlies in World War I

Russia declared war on Germany on July 20, 1914. Mennonite ministers and civic leaders met on July 22, and called for the extension of their community’s alternative service agreement beyond forestry service: to form complete medical units to gather the wounded from the front and to transport them by hospital trains to interior hospitals; to establish special hospital facilities for the wounded in the colonies; to fundraise large sums for the Red Cross; and to grant financial aid to families of soldiers ( note 1 ). Mennonites knew that they would have to prove their patriotism in positive and tangible ways in order to retain property rights and privileges. Abraham Kröker, editor of the Friedensstimme , wrote just before the start of the war: “Do we not owe it our government and Russian neighbours to show that if a war … broke out, we would be ready to serve the interests of the Fatherland [Russia], and to help the needy?” D. H. Epp, editor of Der Botschafter , wrote: “We need to show ...

Flooding and Mennonites: A Common Thread

In November 2021 many Mennonites in the Fraser Valley of British Columbia were impacted by disastrous flooding. The mayor of Abbotsford—the worst-hit city—as well as the local Member of Parliament were Mennonites. Many Mennonites across Canada had family members who are directly impacted.  Flood stories have been an important thread in the Prussian-Russian Mennonite story. How have Mennonites responded? Mutual aid stands out. For Menno Simons, it was “the only sign whereby a true Christian may be known” ( note 1 ).  In 1562, “Dutch people of the Mennonite religion” were specifically invited by the Polish banking house Loysen to settle on the “Tiegenhoff part of the Vistula Delta” to rebuild dikes partially destroyed by huge floods (1540 and 1543) and wars, and to drain low-lying lagoons and swamps over large blocks of land ( note 2 ). The Tiege River—a branch of the Vistula—was at or below sea level.  Dams and ditches along the Nogat and Vistula rivers had been construct...

Swiss and Palatinate Connections

Sometime after 1850 Andreas Plennert and his family immigrated to South Russia from the Culm Region of West Prussia. Though there was at least one Mennonite “Plehnert” who had already immigrated to Russia in 1793, it is not a very common Prussian-Russian Mennonite name. As such, however, it is easier to trace than many and offers a minority narrative and identity within the longer and broader Russian Mennonite story. The account below is adapted largely from information in Horst Penner, Die ost- und westpreußischen Mennoniten , vol. 1, though I have expanded upon his work to offer a slightly different narrative. In 1724 there was a group of Mennonites forced out of the Memel region in East Prussia for political and religious reasons and were given assistance to resettle back to West Prussia in areas populated by Mennonites. Among the 23 households that went to the Stuhm region there is one Plenert listed, namely Christian Plenert. We know that Mennonites entered the Memel region ...

“First Arrival of German Troops in Halbstadt” (Volksfreund, April 20, 1918)

“ April 19, 1918 will always remain significant in the history of the Molotschna German Colony. That which until recently could hardly be imagined has occurred: the German military has arrived to free us from the despotism, rape and pillaging of barbarous people and to reestablish the order and security of life and property--something desperately necessary for our land. For this we give thanks above all to the One in whose hands the peoples and nations and also individuals rest. ...” ( Note 1 ) Mennonites greeted their “guests and liberators” with festivities that included baked goods (Zwieback), meats and even the German anthem “ Deutschland, Deutschland über alles "—all before the watchful eyes of their Russian /Ukrainian neighbours. The troops arrived by train; and to the shock of most present, three bound prisoners—all well-known bandits and terrorists—“were brought out of one of the railway cars without any prior notice, lined up and shot right in front of us” as an exampl...

Invitation to the Russian Consulate, Danzig, January 19, 1788

B elow is one of the most important original Mennonite artifacts I have seen. It concerns January 19. The two land scouts Jacob Höppner and Johann Bartsch had returned to Danzig from Russia on November 10, 1787 with the Russian Immigration Agent, Georg von Trappe. Soon thereafter, Trappe had copies of the royal decree and agreement (Gnadenbrief) printed for distribution in the Flemish and Frisian Mennonite congregations in Danzig and other locations, dated December 29, 1787 ( see pic ; note 1 ). After the flyer was handed out to congregants in Danzig after worship on January 13, 1788, city councilors made the most bitter accusations against church elders for allowing Trappe and the Russian Consulate to do this; something similar had happened before ( note 2 ). In the flyer Trappe boasted that land scouts Höppner and Bartsch met not only with Gregory Potemkin, Catherine the Great’s vice-regent and administrator of New Russia, but also with “the Most Gracious Russian Monarch” herse...

Mennonites lay down their arms, Good Friday 1919. Pray for forgiveness

In the Mennonite tradition, there is no communion without first making peace with your brother or sister. The diary of Jacob P. Janzen of Rudnerweide, Molotschna—a single adult, brother to a lay minister—gives regular examples: “Easter Sunday, April 10, 1911: We were also admonished to take part in communion; not many had attended [it] on Good Friday. With some it is because of small quarrels within the family or with neighbours, but others have felt deep hate for a long time and have stayed away for more than 20 years!” ( Note 1 ) Frequently Janzen also wrote down brief evaluations of the worship service, like on Good Friday 1911: “Today we had communion in the morning and also church services in the afternoon. Rev. [S.] preached the sermon. He had written everything down and looked now and then at his papers, but in between he often got stuck and then he would keep coughing until he found his place in his papers. It was very disturbing and I became quite annoyed.” These Good ...

"Should Holy Baptism be offered to Deaf-Mutes (1886)?”

In 1886 the General Conference of the Mennonite Congregations in Russia (elders and ministers) adopted the following resolution: “A deaf-mute who desires Holy Baptism may be baptized, providing he is not an idiot ( blödsinnig ), and an understanding of baptism is first introduced to him as far as possible” ( note 1 ). A. G. Ambarzumov, a Protestant Armenian who had been trained in Germany and Switzerland for teaching the deaf, started a small initiative in the Mennonite “Molotschna Settlement” in Ukraine/South Russia in the 1870s. After a difficult start, benefactors in the Molotschna embraced the idea of a larger institution for the deaf—the first such institution in South Russia--especially because of the demonstrable results produced in the lives of students. “After only four months, Herr Ambarzumov could demonstrate encouraging results; the students were able to pronounce almost all vowels and consonants and speak and write some words" ( note 2 ). The institution's n...

From USSR to Cherrywood Station: Mennonites winter in Markham-Stouffville, 1924

On September 26, 1924, 126 Russian Mennonite passengers disembarked the S. S. Melita at Quebec City ( note 1 ). They were among some 20,000 Mennonites who could immigrate to Canada from the Soviet Union in the 1920s. A number of these families received train cards to Cherrywood (Pickering) and Locust Hill (Markham) stations, where they were received by Markham area Mennonites. The Canadian Mennonite Board of Colonization (CMBC) registration forms record each family's travel dates as well as their "first place of arrival" in Canada. The attached artifacts—a few pages from the financial records booklet kept by Markham-Stouffville treasurer J. L. Grove, plus some correspondence—profile concretely the level of support of this community north-east of Toronto for co-religionists fleeing the Soviet Union. Mennonites in Ontario had been well informed of the relief needs in Russia since 1921 and plans for mass immigration ( note 2 ). In April 1924 the local Stouffville Tribune ...