Skip to main content

"Their accomplishments are unprecedented globally with houses cleaner than the Dutch!" 1843 description

As long as Johann Cornies was living (d. 1848), Mennonites in Russia received many distinguished visits and reports appeared in any variety of Imperial journals (note 1). The following report was written by a British visitor in 1843 and appeared in a journal of international “commercial treaties, customs tariffs, port laws, etc.” (note 2).

The report makes reference to the newly established port city of Berdjansk, which was key to the wheat revolution in New Russia and the fantastic wealth of some like Johann Cornies (note 3).

The British editor warns that the description may be exaggerated, e.g., the statement on Cornies’ wealth—but likely the latter is accurate. For his British readers the writer converts Cornies’ net worth to 100,000 Pounds Sterling—what a 1,000 clerks in London might make together in a year (note 4).

While the account is not altogether unique or important for understanding Russian Mennonites, parts that stand out in the description include comments on industry, wealth and the extreme cleanliness of Mennonite homes, “which cannot be surpassed even by the Dutch.”

The writer assessment brings a British colonial mindset typical of the era when contrasting the German-speaking settlers to the indigenous Nogai: “The vast territory […] was formerly occupied by hordes of roving Nogayz. Those barbarians were compelled by the Russian government to fix themselves in villages, and to abandon their vagabond life, and addict themselves to labour. They have built houses after the model of the German colonists, and have learned from them different branches of industry.”

Here is the full text.

"… The following is an account of these colonists written during the early part of 1843, at Taganrog. It is very interesting, but we take it as we do nearly every statement drawn up in Russia, as being, to say the least, somewhat exaggerated:

'The progress which cultivation has made in Southern Russia is extraordinary. With the exception of North America there is not perhaps a country in the world where the efforts of an active and industrious population have produced such brilliant results in so short a space of time.

It is not yet fifty years since the German Mennonists, having been compelled to expatriate themselves from Prussia, on account of their having been subjected to military service, arrived in Southern Russia.

The Emperor Paul granted them valuable privileges, which were confirmed by his successors. A vast territory was distributed amongst those colonists (who were quickly followed by a crowd of other families from Wurtemberg, Baden, and Switzerland), on the left bank of the Moloschna, a small river which traverses the steppes to the north of the Sea of Azof.

Each family of Mennonists received sixty-five measures of good arable land, and several other advantages were granted them.

The Mennonists in Russia are exempt from military service, and appoint their own judges. They are even permitted to distil brandy for their own use, which is considered an immense favour in Russia, where the monopoly of the fabrication of spirituous liquors produces an enormous revenue to the crown.

The arrival of the members of this sect, who each brought a handsome fortune in ready money, was an excellent acquisition for an uncultivated though fertile country, which only required active arms to metamorphose it in a short time into a vast garden.

It comprises at present about fifty villages upon the left bank of the Moloschna, which are in a most flourishing condition. Nothing is more agreeable for a traveller who has traversed the immense and monotonous steppes inhabited by Nogayz Tartars than the appearance of those charming Mennonist villages, whose white houses covered with tiles are surrounded with gardens planted with fruit trees, and acacia-trees, not to be seen amongst the steppes.

When one enters the dwellings of the Mennonists, it is easy to perceive that they live comfortably. Extremely simple in their dress, the Mennonists display a certain degree of luxury in the interior of their houses which is nowhere to be found in the Russian villages. The cleanliness of their habitations is extreme, and cannot be surpassed even by the Dutch.

I am acquainted with a Mennonist named John Corneis [sic], who resides in the village of Orloff, and whose private fortune may be estimated without exaggeration at more than 2,000,000 roubles of assignation (about 100,000/. sterling).

It was at his house that the Emperor Alexander lodged when he visited those countries, and where he was superbly feasted. John Corneis, who, though very devout, is considered as extremely sharp in money matters, took the opportunity of the emperor’s visit to obtain many advantages.

The German colonists on the right bank of the Moloschna, who are almost all Lutherans, have not been so highly favoured as the Mennonists. Having arrived without any capital, and possessing no resource but that generously afforded them by the Emperor Alexander, their present condition cannot be compared to that of the Mennonists.

They live comfortably, however, and contribute much by their activity to the rapid colonization of the vast territory which was formerly occupied by hordes of roving Nogayz. Those barbarians were compelled by the Russian government to fix themselves in villages, and to abandon their vagabond life, and addict themselves to labour. They have built houses after the model of the German colonists, and have learned from them different branches of industry.

The cultivation of wheat is the most profitable branch of agriculture in the steppes- The annual amount of wheat exported from the ports of the Sea of Azof is estimated at 300,000 chetwerts (9,600,000 lbs.), and if the colonization of the steppes proceeds with an equal rapidity, a double quantity may be exported in ten years hence.

The new port on the Sea of Azof, called Perdjausk [Berdjansk], which has existed but six years, is already a handsome town, and contains 2500 inhabitants: its situation, in the neighbourhood of the colonies on the Moloschna, is so favourable that it may soon rival Taganrog. The population is composed of Greeks, Italians, and Russians, who have established themselves there to deal in corn.

The port of Perdjausk [Berdjansk] is much better than that of Taganrog, where ships cannot anchor nearer than at a distance of six versts. Merino wool is, after wheat, the next most important article of produce in the steppes. This article, however, begins to diminish, as the price of wool has fallen considerably since the year 1831. At that period fine wool sold for 60 roubles assignation (2/. 10s. sterling) the pois (a weight of 40 Russian pounds). At present the price has fallen to 1/. 5s, British for the same weight. The Mennonists, who possess immense flocks of sheep, now sell their wool at an inferior price. Many fortunes in Southern Russia have considerably suffered by the fall in the price of wool, which has been experienced during the last four years.”

            ---Comments by Arnold Neufeldt-Fast



---Notes---

Note 1: See the dismal 1843 description of Mennonite communities in Russia by a representative of the London Bible Society and published by a Boston-based Baptist newspaper: https://russianmennonites.blogspot.com/2023/02/1843-london-bible-society-revival-and.html.

Note 2: John Macgregor, A Digest of the Productive Resources, Commercial Legislation, Customs Tariffs, Navigation, Port, and Quarantine Laws, and Charges, Shipping, Imports and Exports, and the Monies, Weights, and Measures of all Nation. Including all British Commercial Treaties with Foreign States (London: Christopher Knight, 1844), vol. 2, 726-728, https://www.google.ca/books/edition/Commercial_statistics/-gZAAAAAcAAJ?hl=en&gbpv=1&pg=PA726&printsec=frontcover.

Note 3: See previous post (forthcoming).

Note 4: Literature around Charles Dickens’ “A Christmas Carol” (1843) estimates that the salary of a junior clerk like “Bob Cratchit” with one to five years’ experiences in a small firm like Ebeneezer Scrooge’s in London would be about 100 pounds a year give or take. No guarantees! See calculation by James Hoover, https://www.quora.com/Scrooge-paid-Bob-Crachit-15-bob-a-week-How-much-was-that-in-1850-How-much-would-it-be-today .

Village map/ pic of Ohrloff (1855) courtesy of Brent Wiebe: https://trailsofthepast.com/TrailsofthePastMaps/FeaturedMap/Map/index.html.

The image of a youthful Johann Cornies was likely drawn by his appointed Agricultural Society instructor, Heinrich Heese.


Print Friendly and PDF

Comments

Popular posts from this blog

The Jewish Colony (Judenplan) and its Mennonite Agriculturalists

Both Jews and Mennonites in Russia were dependent on separation, distinct external appearance, unique dialect, inner group cohesion, international familial networks, self-governing institutions, a sojourner mentality, sense of divine mission, and a view of the other as unclean or dangerous. Each had its distinct legal privileges, restrictions, and duties under the Tsar, and each looked out for their own. For both, moderation, spiritual values, family, learning and success were important, and their related dialects made communication possible. But the traditional occupation of eastern European Jews was as “middlemen” between the “overwhelmingly agricultural Christian population and various urban markets,” as peddlers, shopkeepers and suppliers of goods ( note 1 ). Jews were forbidden to stay for longer periods in German colonies or to erect houses or shops there. “If they try to stay, they are to be reported immediately. If they are not, the German mayor will be held responsible” ( no...

Shaky Beginings as a Faith Community

With basic physical needs addressed, in 1805 Chortitza pioneers were ready to recover their religious roots and to pass on a faith identity. They requested a copy of Menno Simons’ writings from the Danzig mother-church especially for the young adults, “who know only what they hear,” and because “occasionally we are asked about the founder whose name our religion bears” ( note 1 ). The Anabaptist identity of this generation—despite the strong Mennonite publications in Prussia in the late eighteenth century—was uninformed and very thin. Settlers first arrived in Russia 1788-89 without ministers or elders. Settlers had to be content with sharing Bible reflections in Low German dialect or a “service that consisted of singing one song and a sermon that was read from a book of sermons” written by the recently deceased East Prussian Mennonite elder Isaac Kroeker ( note 2 ). In the first months of settlement, Chortitza Mennonites wrote church leaders in Prussia:  “We cordially plead ...

Russia: A Refuge for all True Christians Living in the Last Days

If only it were so. It was not only a fringe group of Russian Mennonites who believed that they were living the Last Days. This view was widely shared--though rejected by the minority conservative Kleine Gemeinde. In 1820 upon the recommendation of Rudnerweide (Frisian) Elder Franz Görz, the progressive and influential Mennonite leader Johann Cornies asked the Mennonite Tobias Voth (b. 1791) of Graudenz, Prussia to come and lead his Agricultural Association’s private high school in Ohrloff, in the Russian Mennonite colony of Molotschna. Voth understood this as nothing less than a divine call upon his life ( note 1; pic 3 ). In Ohrloff Voth grew not only a secondary school, but also a community lending library, book clubs, as well as mission prayer meetings, and Bible study evenings. Voth was the son of a Mennonite minister and his wife was raised Lutheran ( note 2 ). For some years, Voth had been strongly influenced by the warm, Pietist devotional fiction writings of Johann Heinrich Ju...

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...

Why study and write about Russian Mennonite history?

David G. Rempel’s credentials as an historian of the Russian Mennonite story are impeccable—he was a mentor to James Urry in the 1980s, for example, which says it all. In 1974 Rempel wrote an article on Mennonite historical work for an issue of the Mennonite Quarterly Review commemorating the arrival of Russian Mennonites to North America 100 years earlier ( note 1). In one section of the essay Rempel reflected on Mennonites’ general “lack of interest in their history,” and why they were so “exceedingly slow” in reflecting on their historic development in Russia with so little scholarly rigour. Rempel noted that he was not alone in this observation; some prominent Mennonites of his generation who had noted the same pointed an “extreme spirit of individualism” among Mennonites in Russia; the absence of Mennonite “authoritative voices,” both in and outside the church; the “relative indifference” of Mennonites to the past; “intellectual laziness” among many who do not wish to be distu...

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 ...

"Between Monarchs" a lot can happen (like revolt). A Mennonite "Accession" Prayer for the Monarch

It is surprising for many to learn that Russian Mennonites sang the Russian national anthem "God save the Tsar" in special worship services ... frequently! We have a "Mennonite prayer" and sermon sample for the accession of the monarch ( Thronbesteigung ) or its anniversary, with closing prayer-- and another Mennonite sampler of a coronation ( Krönung ) prayer, sermon and closing prayer ( note 1 ). After 70 years with one monarch, the manual is made for a time like this--try sharing it with your Canadian Mennonite pastor ;) Technically there is no “between” monarchs: “The Queen is Dead. Long live the King!” But there is much that happens or can happen before the coronation of the new monarch. Including revolt. Mennonites in Molotschna had hosted Tsar Alexander I shortly before his death in 1825. Upon his death in December, Alexander's brother and heir Constantine declined succession, and prior to the coronation of the next brother Nicholas, some 3,000 rebel (mos...

Flight from Flanders to Friesland

In the latter half of the sixteenth century Protestantism gradually spread throughout the northern Netherlands in the form of Calvinism—which had a direct impact on Anabaptists. When the Northern Provinces of the Netherlands led by the exiled Protestant Prince William of Orange went to war against Spain in 1568, persecution of Anabaptists in Catholic Flanders increased again. Long before the Protestant Northern Provinces would declare independence in 1581, the inquisition against Anabaptists in Bruges, for example, had achieved its goal. With the last two Anabaptist executions in the city in 1573, the once large and thriving Mennonite congregation was extinguished. Subsequently Mennonites lived in Bruges only on rare occasions, and when present, for only a short time, as for example the well-known art historian Karel van Mander in 1582 ( note 1 ). In the Northern Provinces Calvinism had become attractive theologically and politically. Not only was Christian resistance to tyrannical gov...

Non-Resistant Service: Forestry Camps

The 1902 photos are of the Mennonite Crimean Forestry ( Forstei ) “Commando” in the vineyards and orchards of southern Crimea on route to Yalta (" Gut [estate] Forroß";  note 1). The tasks for the units or commandos were to plant forests, lay out nurseries, and raise model orchards—work not directly or meaningfully connected to non-resistance, but deemed by the state as an acceptable alternative to state or military service. This non-combatant, alternative service program was the largest, most expensive and most formative, faith-based undertaking by Mennonites during the Mennonite "golden era" in Russia ( note 2 ). The first cohort of young men were chosen and sent for their term of alternative service in 1880: “On November 15 [1880] in Tokmak the first German youth were chosen [by lot] in the presence of the [Mennonite] district mayor and also of Elder A. Goerz. There, with singing and prayer, they beseeched the Lord for His mercy, which interested the Russian ...

Formidable Fräulein Marga Bräul (1919–2011)

Fräulein Bräul left an indelible mark on two generations of high school students in the Mennonite Colony of Fernheim, Paraguay. Former students and acquaintances recall that Marga Bräul demanded the highest effort and achievements of her students, colleagues and of herself—the kind of teacher you either love or hate but will never forget! In March 1947, Marga was offered a position at the Fernheim Secondary School ( Zentralschule ). A recent refugee to Paraguay from war-torn Europe, she taught mathematics, physics, and chemistry. In 1952, she was the only female faculty member ( note 1 ). Marga wedded a strong commitment to academics with a passion for quality arts and crafts. She provided extensive extra-curricular instruction to students in handiwork and was especially renowned for her artwork—which included painting and woodworking— end of year art exhibits with students, theatre sets, and festival decorations. Marga’s pedagogical philosophy was holistic; she told Mennonite ed...