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 End of Schardau (and other Molotschna villages), 1941

My grandmother was four-years old when her parents moved from Petershagen, Molotschna to Schardau in 1908. This story is larger than that of Schardau, but tells how this village and many others in Molotschna were evacuated by Stalin days before the arrival of German troops in 1941. -ANF The bridge across the Dnieper at Chortitza was destroyed by retreating Soviet troops on August 18, 1941 and the hydroelectric dam completed near Einlage in 1932 was also dynamited by NKVD personnel—killing at least 20,000 locals downstream, and forcing the Germans to cross further south at Nikopol. For the next six-and-a-half weeks, the old Mennonite settlement area of Chortitza was continuously shelled by Soviet troops from Zaporozhje on the east side of the river ( note 1 ). The majority of Russian Germans in Crimea and Ukraine paid dearly for Germany’s Blitzkrieg and plans for racially-based population resettlements. As early as August 3, 1941, the Supreme Command of the Soviet Forces received noti...

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 ...

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...

What were Molotschna Mennonites reading in the early 1840s?

Johann Cornies expanded his Agricultural Society School library in Ohrloff to become a lending library “for the instruction and better enlightenment of every adult resident.” The library was overseen by the Agricultural Society; in 1845, patrons across the colony paid 1 ruble annually to access its growing collection of 355 volumes (see note 1 ). The great majority of the volumes were in German, but the library included Russian and some French volumes, with a large selection of handbooks and periodicals on agronomy and agriculture—even a medical handbook ( note 2 ). Philosophical texts included a German translation of George Combe’s The Constitution of Man ( note 3 ) and its controversial theory of phrenology, and the political economist Johann H. G. Justi’s Ergetzungen der vernünftigen Seele —which give example of the high level of reading and reflection amongst some colonists. The library’s teaching and reference resources included a history of science and technology with an accomp...

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 a...

Penmanship: School Exercise Samples, 1869 and 1883

Johann Cornies recommended “penmanship as the pedagogical means for [developing] a sense of beauty” ( note 1 ). Schönschreiben --calligraphy or penmanship--appears in the handwritten school plans and manuals of Tobias Voth (Ohrloff, 1820), Jakob Bräul (Rudnerweide, 1830), and Heinrich Heese (Ohrloff, 1842). Heese had a list of related supplies required for each pupil, including “a Bible, slate, slate pencil, paper, straight edge, lead pencil, quill pen, quill knife, ink bottle, three candlesticks, three snuffers, and a container to keep supplies; the teacher will provide water color ( Tusche ) and ink” ( note 2 ). The standard school schedule at this time included ten subject areas: Bible; reading; writing; recitation and composition; arithmetic; geography; singing; recitation and memory work; and preparation of the scripture for the following Sunday worship—and penmanship ( note 3 ). Below are penmanship samples first from the Molotschna village school of Tiege, 1869. This student...

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...

A Mennonite Pandemic Spirituality, 1830-1831

Asiatic Cholera broke out across Russia in 1829 and ‘30, and further into Europe in 1831. It began with an infected battalion in Orenburg ( note 1 ), and by early Fall 1830 the disease had reached Moscow and the capital. Russia imposed drastic quarantine measures. Much like today, infected regions were cut off and domestic trade was restricted. The disease reached the Molotschna River district in Fall 1830, and by mid-December hundreds of Nogai deaths were recorded in the villages adjacent to the Mennonite colony, leading state authorities to impose a strict quarantine. When the Mennonite Johann Cornies—a state-appointed agricultural supervisor and civic leader—first became aware of the nearby cholera-related deaths, he recommended to the Mennonite District Office on December 6, 1830 to stop traffic and prevent random contacts with Nogai. For Cornies it was important that the Mennonite community do all it can keep from carrying the disease into the community, though “only God knows...

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 ...

1920s: Those who left and those who stayed behind

The picture below is my grandmother's family in 1928. Some could leave but most stayed behind. In 1928 a small group of some 511 Soviet Mennonites were unexpectedly approved for emigration ( note 1 ). None of the circa 21,000 Mennonites who emigrated from Russia in the 1920s “simply” left. And for everyone who left, at least three more hoped to leave but couldn’t. It is a complex story. Canada only wanted a certain type—young healthy farmers—and not all were transparent about their skills and intentions The Soviet Union wanted to rid itself of a specifically-defined “excess,” and Mennonite leadership knew how to leverage that Estate owners, and Selbstschutz /White Army militia were the first to be helped to leave, because they were deemed as most threatened community members; What role did money play? Thousands paid cash for their tickets; Who made the final decision on group lists, and for which regions? This was not transparent. Exit visa applications were also regularly reje...