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

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...

Village Reports Commando Dr. Stumpp, 1942: List and Links

Each of the "Commando Dr. Stumpp" village reports written during German occupation of Ukraine 1942 contains a mountain of demographic data, names, dates, occupations, numbers of untimely deaths (revolution, famines, abductions), narratives of life in the 1930s, of repression and liberation, maps, and much more. The reports are critical for telling the story of Mennonites in the Soviet Union before 1942, albeit written with the dynamics of Nazi German rule at play. Reports for some 56 (predominantly) Mennonite villages from the historic Mennonite settlement areas of Chortitza, Sagradovka, Baratow, Schlachtin, Milorodovka, and Borosenko have survived. Unfortunately no village reports from the Molotschna area (known under occupation as “Halbstadt”) have been found. Dr. Karl Stumpp, a prolific chronicler of “Germans abroad,” became well-known to German Mennonites (Prof. Benjamin Unruh/ Dr. Walter Quiring) before the war as the director of the Research Center for Russian Germans...

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...

The Tinkelstein Family of Chortitza-Rosenthal (Ukraine)

Chortitza was the first Mennonite settlement in "New Russia" (later Ukraine), est. 1789. The last Mennonites left in 1943 ( note 1 ). During the Stalin years in Ukraine (after 1928), marriage with Jewish neighbours—especially among better educated Mennonites in cities—had become somewhat more common. When the Germans arrived mid-August 1941, however, it meant certain death for the Jewish partner and usually for the children of those marriages. A family friend, Peter Harder, died in 2022 at age 96. Peter was born in Osterwick to a teacher and grew up in Chortitza. As a 16-year-old in 1942, Peter was compelled by occupying German forces to participate in the war effort. Ukrainians and Russians (prisoners of war?) were used by the Germans to rebuild the massive dam at Einlage near Zaporizhzhia, and Peter was engaged as a translator. In the next year he changed focus and started teachers college, which included significant Nazi indoctrination. In 2017 I interviewed Peter Ha...

Mennonite Literacy in Polish-Prussia

At a Mennonite wedding in Deutsch Kazun in 1833 (pic), neither groom nor bride nor the witnesses could sign the wedding register. A Görtz, a Janzen, a Schröder—born a Görtzen – illiterate. “This act was read to the married couple and witnesses, but not signed because they were unable to write.” Similarly, with the certification of a Mennonite death in Culm (Chelmo), West Prussia, 1813-14: “This document was read and it was signed by us because the witnesses were illiterate.” Spouse and children were unable to read or write. Names like Gerz, Plenert, Kliewer, Kasper, Buller and others. 14 families of the 25 Mennonite deaths registered --or 56%--could not sign the paperwork ( note 1 ; pic ). This appears to be an anomaly. We know some pioneers to Russia were well educated. The letters of the land-scout to Russia, Johann Bartsch to his wife back home (1786-87) are eloquent, beautifully written and indicate a high level of literacy ( note 2 ). Even Klaas Reimer (b. 1770), the founder t...

1929 Flight of Mennonites to Moscow and Reception in Germany

At the core of the attached video are some thirty photos of Mennonite refugees arriving from Moscow in 1929 which are new archival finds. While some 13,000 had gathered in outskirts of Moscow, with many more attempting the same journey, the Soviet Union only released 3,885 Mennonite "German farmers," together with 1,260 Lutherans, 468 Catholics, 51 Baptists, and 7 Adventists. Some of new photographs are from the first group of 323 refugees who left Moscow on October 29, arriving in Kiel on November 3, 1929. A second group of photos are from the so-called “Swinemünde group,” which left Moscow only a day later. This group however could not be accommodated in the first transport and departed from a different station on October 31. They were however held up in Leningrad for one month as intense diplomatic negotiations between the Soviet Union, Germany and also Canada took place. This second group arrived at the Prussian sea port of Swinemünde on December 2. In the next ten ...

1871: "Mennonite Tough Luck"

In 1868, a delegation of Prussian Mennonite elders met with Prussian Crown Prince Frederick in Berlin. The topic was universal conscription--now also for Mennonites. They were informed that “what has happened here is coming soon to Russia as well” ( note 1 ). In Berlin the secret was already out. Three years later this political cartoon appeared in a satirical Berlin newspaper. It captures the predicament of Russian Mennonites (some enticed in recent decades from Prussia), with the announcement of a new policy of compulsory, universal military service. “‘Out of the frying pan and into the fire—or: Mennonite tough luck.’ The Mennonites, who immigrated to Russia in order to avoid becoming soldiers in Prussia, are now subject to newly introduced compulsory military service.” ( Note 2 ) The man caught in between looks more like a Prussian than Russian Mennonite—but that’s beside the point. With the “Great Reforms” of the 1860s (including emancipation of serfs) the fundamentals were c...

Eduard Wüst: A “Second Menno”?

Arguably the most significant outside religious influence on Mennonite s in the 19th century was the revivalist preaching of Eduard Wüst, a university-trained Württemberg Pietist minister installed by the separatist Evangelical Brethren Church in New Russia in 1843 ( note 1 ). With the end-time prophesies of a previous generation of Pietists (and many Mennonites) coming to naught, Wüst introduced Germans in this area of New Russia to the “New Pietism” and its more individualistic, emotional conversion experience and sermons on the free grace of God centred on the cross of Christ ( note 2 ). Wüst’s 1851 Christmas sermon series give a good picture of what was changing ( note 3 ). His core agenda was to dispel gloom (which maybe could describe more traditional Mennonites) and induce Christian joy. This is the root impulse of the Mennonite Brethren beginnings years later in 1860. “Satan is not entitled to present his own as the most joyful.” His people “sing, jump, leap ( hüpfen ) ...

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 ...

Becoming German: Ludendorff Festivals in Molotschna, 1918

During the friendly German military occupation of Ukraine at the end of WWI, patriotic “Ludendorff Festivals” were encouraged by German forces to raise funds to support injured German soldiers. A first such festival in the Molotschna was held on June 25, 1918 in Ohrloff, and was attended by “a great many German officers, soldiers and colonists with music, [patriotic] speeches and social interaction” From the perspective of the German army press, the event was “extremely enjoyable;” it was accompanied with music by a 30-piece regiment orchestra, and beer, sausage, sandwiches, ice-cream, raspberries and cherries were sold. It closed with a “small dance,” raising 7,387 rubles or 9,850 German marks in donations ( note 1 ). Later that summer, a Ludendorff Festival in Halbstadt began with Sunday worship, followed by an early concert, games and performances by the Selbstschutz , as well as “entertainment and merriment of every kind,” with short plays and dancing into the morning ( note ...