Skip to main content

Diary of Johann Jantzen, 1843-1903

Johann Jantzen was born in 1823 in Neuteichsdorfsfeld, West Prussia, resided in Neuendorf near Danzig, and migrated late to Russia (1869), then Central Asia, and finally in 1884 to Nebraska, USA. He died in 1903. Decades later his descendants translated his diary of notable annual highlights, entitled: Accounts of various Experiences in Life. A Diary begun in the Year 1839 (note 1).

The little West Prussian villages he names regularly are familiar place to many with Russian Mennonite family history: Schönau, Neu Münsterberg, Schönsee, Lakendorf, Neuteicherwalde, etc. While most Russian Mennonite families left Prussia much earlier than Jantzen, his diary offers a picture of the typical rhythm of life that Mennonites lived in West Prussia over generations.

It also offers something I did not expect. The revolutions across Europe in 1848 had a local impact which he mentions, and he gives us a hint as to the other political highlights and episodes of civil unrest that were on the minds of Mennonites as well. Here are some that stand out between 1840 and 1858.

  • June- August 1840: “King Friedrich Wilhelm III died;” “Friedrich Wilhelm IV passed through here on his way to Königsberg for the crowning ceremony.”
  • March 26-31, 1848 “Mobs took over Neuteich and Tiegenhof.” [He also notes the revolutions in France and in Berlin that year].
  • June 14, 1848: “The laboring class in Gross Lichtenau revolted and several were shot.”
  • November 1850, the Prussian “Army mobilized against Austria; sold two horses to them for 78 Thaler.”
  • March 1854: “The rioters pulled out and went to the Okrseke [?] Feld.”
  • January 25, 1858: “A very large celebration was held in Danzig at the marriage of the Crown Prince [of Prussia] to the English Princess Victoria [eldest child of Queen Victoria] with magnificent illumination of the Town House and its grounds.”

Beyond these relatively scant political highlights, Jantzen's life and concerns in West Prussia revolved around family (immediate and extended) and neighbours, the Mennonite congregation and larger community of Mennonites, farming and weather, as well as fire and floods.

Engagements and marriages in the clan and those of neighbours were items of highest interest:

  • Johann Wall’s wedding: “the second time to the sister of his first wife”
  • Peter Wiens “from Neu Münsterberg was married to Wienses daughter from Reichenberg”
  • June 3, 1858: "Celebrated my engagement to my cousin Lisette Jantzen from Nassenhuben.“

Of course the many deaths and funerals are noted; the large number of children who die is heartbreaking. The baptisms of friends and family are not mentioned until June 1867, which is curious because Jantzen becomes a preacher/minister in 1856:

  • “Brother-in-law Johannes in Fürstenwerder was baptized by Elder Johann Wiebe.”

Harvests amounts are recorded exactly (e.g., “191 loads of grain from 52 Morgen”), as well as the cost of land sold or purchased:

  • February 8, 1853: “My parents sold their home in Neuteichsdorfsfeld, with 4 Hufen land and no inventory for 25,333 Thaler to Claassen from Vierzehnhuben because they had decided to migrate to Russia.”

Occasional hailstorms and their damage, as well as an eclipse are noted; also extreme temperatures, mild winters, and always the number of good weeks for sleighing (from zero to five)—clearly a preferred form of travel in the winter.

Fire was always a fear and possibility. “All the buildings burned down at Isaacs of Prangenau.” Sometimes it was lightning; sometimes an accident; sometimes arson. In August 1845 all the buildings on the Bröskerfelde farms of Franz Wall and “the Epps” were burnt to the ground, twelve days apart. Then the stunning line: “Franz Wall’s 11-year-old son lit both fires. He was sentenced to four years in prison.”

But perhaps most striking are Jantzen’s regular references to flooding. The entries are a stark reminder of this ever-present worry in the lives of all of Mennonites in West Prussia. Brent Wiebe’s map (below; note 2) shows how almost all Mennonite settlements were on the flood plain of the Vistula River, and many below sea level.

Catastrophic floods impacting Mennonites are well-documented, as in 1737 (note 3); sometimes dikes were broken as a strategy of war, as in 1657 (note 4). But smaller, localized flooding was an annual, ever-present danger. Floods, dikes, dams, sluices, ditches, water-pumping windmills—are mentioned repeatedly throughout Horst Penner, Settlement of Mennonite Dutch in the Vistula Delta (note 5).

Below are Jantzen's flood references over a sixteen-year period, from 1839 to 1855. They are a good sampler of what worried Russian Mennonite ancestors in Polish-Prussia every single year for over two centuries:

  • April 1, 1839: “A dam broke by Schönau from the Nogat. By evening the water was in our area.”
  • May 20, 1839: “The leak or breakthrough was closed on the land side. On the lake side the work was discontinued after 5 weeks.”
  • July 6, 1839: “Water came down from the lowlands. We had plowed only 15 acres during this time from June 15-20 …”
  • February 1840: “There was a breakthrough of the dunes at Neufähr, 1 mile from Danzig. A remarkable occurrence.”
  • July-August, 1844: “High water in the rivers; 8 feet 4 inches on the land by the dam. The outer fields and approaches, as well as the higher lowlands were all under water. Much rain caused flooding on all the fields and much hay rotted.”
  • April 10, 1845: “A dam broke at Schönau at 2 o’clock at night and was already in our area at 3 o’clock in the afternoon.”
  • May 10, 1845: “The break is closed. The water level is 22 inches lower than after the first break in Schönau.”
  • June 13, 1845: “King Friedrich Wilhem IV came to the Werder (delta lands) to see the breakthrough.”
  • March 28, 1841: “A breakthrough on the Kall and flooding as far as the Schwente” [small river adjacent to Mierau, Tiege, Rückenau, Marienau …].
  • February 26, 1850. “A dam break caused flooding at Lakendorf, the water coming up to the Schwente.”
  • February 28, 1850. “Flooding on this side of the Schwente to Schönsee, Schöneberg and Ladekopp.”
  • March 14-17, 1850. “A very strong wind from the north drove the water far out of bounds. … We got some of this water too, which immediately froze to ice.”
  • March 18, 1854: “The Vistula dam broke through by the Rote Kruge which was caused by slow leakage in the dam. The flood water reached us the same day and continued to rise to the 20th. We had no water in the buildings.”
  • April 6: “Began repair on the dam. Work was completed on the 13th.”
  • January 9, 1855: “The Lakenwalde dam broke and flooded into Nassenhuben.”
  • March 28, 1855: Two dams broke by Muntau causing severe flooding in the Large Werder (delta).”
  • April 1, 1855: “Another dam break at Klassowe in the Large Werder (delta). The water rose 3½ feet higher than after the (Sch_?) shore break. Many cattle drowned. Because the ice prevented drainage into the bay, the water flowed up the Elbing River and into the Elbinger lowlands, and on the Danziger border [?] everything was also flooded.”
  • June 2, 1855: “We rescued 14 head of someone else’s cattle from the flood waters.”
  • July 19, 1855: “The dike in the Mottlau washed under water. Had very heavy rains.”
  • July 21, 1855: “A breakthrough of the Radenauer [?] dam towards Müggenkuhl. There is much flood damage.”
  • July 26, 1855: “The Kladau broke through and caused flooding in Landau, Grebin and Rohtau.”
  • August 1, 1855: “A breakthrough of the main dam at Gütland. The meadows along the Mottlau are flooded.”

Flood stories make an important thread in the larger Prussian-Russian Mennonite story and they both tested and gave contour and shape to Mennonite commitments to mutual aid (note 6). The Jantzen diary penned over many year helps one to picture that world concretely from the eyes of one very average Mennonite living a very normal life in the Vistula delta as his ancestors had lived for generations.

            ---Arnold Neufeldt-Fast

---Notes---

Note 1: Johann Jantzen, Accounts of various Experiences in Life. A Diary begun in the Year 1839. For original and 1976 translation: https://mla.bethelks.edu/archives/ms_549/ (GRanDMA #343731).

Note 2: Map courtesy of Brent Wiebe, https://trailsofthepast.com.

Note 3: On the catastrophic flood of 1737, cf. Horst Quiring, “Ein Notjahr in Westpreußen,” Christlicher Gemeinde-Kalender 47 (1938), 70–73, https://mla.bethelks.edu/.../Chris.../1933-1941/DSCF7096.JPG.

Note 4: On the 1657 flood caused by the Swedes, see previous post: https://russianmennonites.blogspot.com/2023/02/flooding-as-weapon-of-war-1657.html.  

Note 5: Horst Penner, Settlement of Mennonite Dutch in the Vistula Delta from the Middle of the 16th Century until the Beginning of the Prussian Period, translated by Tim Flaming and Glenn Penner (Winnipeg, MB: Mennonite Heritage Archives, 2021), https://www.mharchives.ca/download/3408/. For the history of Vistula River flooding, cf. Jerzy Cyerski, Marek Grzes et al., “History of floods on the River Vistula,” Hydrological Sciences Journal 51, no. 5 (2006), 799-817, https://doi.org/10.1623/hysj.51.5.799.

Note 6: See previous post, https://russianmennonites.blogspot.com/2023/11/flooding-and-mennonites-common-thread.html.

---
To cite this page: Arnold Neufeldt-Fast, "Diary of Johann Jantzen, 1843-1903," History of the Russian Mennonites (blog), November 4, 2023, https://russianmennonites.blogspot.com/2023/11/diary-of-johann-jantzen-1843-1903.html.

Comments

Popular posts from this blog

What is the Church to Say? Letter 1 (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 accuarte and carefully considered. ~ANF American Mennonite leaders who supported Trump will be responding to the election results in the near future. Sometimes a template or sample conference address helps to formulate one’s own text. To that end I offer the following. When Hitler came to power in 1933, Mennonites in Germany sent official greetings by telegram: “The Conference of the East and West Prussian Mennonites meeting today at Tiegenhagen in the Free City of Danzig are deeply grateful for the tremendous uprising ( Erhebung ) that God has given our people ( Volk ) through the vigor and action of [unclear], and promise our cooperation in the construction of our Fatherland, true to the Gospel motto of [our founder Menno Simons], ‘For no one can lay any foundation other than the one already laid, which is Jesus Christ.’” ( Note 1 ) Hitler responded in a letter...

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 ...

What is the Church to Say? Letter 2 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 In a few short months the American government will start to fulfill its campaign promises to round up and deport undocumented immigrants. The responsible cabinet members have already been appointed. By early Spring 2025, Mennonite pastors/leaders who supported Trump will need to speak to and address the matter in their congregations. It will be difficult to find words. How might they prepare? Sometimes a template from the past is helpful. To that end, I offer my summary of a text by retired Mennonite pastor and conference leader Gustav Kraemer. (There is a nice entry on him in the Mennonite Encyclopedia,  GAMEO ). My summary is faithful to the German original, 1938. With only a few minor changes, it could be useful for the coming year. Adaptations are mostly in square brackets, with the key at the bottom of the post. ...

What is the Church to Say? Letter 3 (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 Mennonite endorsement Trump the man No one denies the moral flaws of Donald Trump, least of all Trump himself. In these next months Mennonite pastors who supported Trump will have many opportunities to restate to their congregation and their children why someone like Trump won their support. It may be obvious, but the words can be difficult to find. To help, I offer examples from Mennonite history with statements from one our strongest leaders of the past century, Prof. Benjamin H. Unruh (see the nice Mennonite Encyclopedia article on him, GAMEO ). I have substituted only a few words, indicated by square brackets to help with the adaptation. The [MAGA] movement is like the early Anabaptist movement!  In the change of government in 1933, Unruh saw in the [MAGA] movement “things breaking forth which our forefathe...

High Crimes and Misdemeanors: Mennonite Murders, Infanticide, Rapes and more

To outsiders, the Mennonite reality in South Russia appeared almost utopian—with their “mild and peaceful ethos.” While it is easy to find examples of all the "holy virtues" of the Mennonite community, only when we are honest about both good deeds and misdemeanors does the Russian Mennonite tradition have something authentic to offer—or not. Rudnerweide was one of a few Molotschna villages with a Mennonite brewery and tavern , which in turn brought with it life-style lapses that would burden the local elder. For example, on January 21, 1835, the Rudnerweide Village Office reported that Johann Cornies’s sheep farm manager Heinrich Reimer, as well as Peter Friesen and an employed Russian shepherd, came into the village “under the influence of brandy,” and: "…at the tavern kept by Aron Wiens, they ordered half a quart of brandy and shouted loudly as they drank, banged their glasses on the table. The tavern keeper objected asking them to settle down, but they refused and...

The Flight to Moscow 1929

In 1926, my grandfather’s sister Justina Fast (b. 1896) and her husband Peter Görzen moved from Krassikow, Neu Samara (Soviet Union) to village no. 5 Dejewka, Orenburg. “We thought we would live our lives here with our children secure in the hands of God. But the times were becoming turbulent,” Justina recalled. In May 1929 they travelled back to Krassikow for Pentecost to visit with her mother, brothers and their families. But when they returned to their home, she writes, “… a large quota of grain was demanded of us. But we had nothing, and the harvest was not yet in. Then we heard that many were planning to move to Canada, including my three siblings with my mother, and my husband's three sisters too. My husband decided to go to Moscow first to see if it was possible and what was required for emigration. We made the decision to leave when the harvest was complete. At that time so many people were leaving [for Moscow], and early in September we sold everything we had. Only the b...

Simple Refugee Wedding: My grandparents (1931)

My father was born less than a year after these 1931 wedding photos. Jacob Fast and Helen Janzen had been in Paraguay less than 8 months—see the MCC telegram—and tragedy had already struck both refugees families. Jacob’s first wife and a daughter became victims of the epidemic that ravaged the new colony of Fernheim in those first months. He was now a widower at age 39—with an infant and other children without a mother. Helene was single and 29 years old. Her mother too had died from the same epidemic; her father was partially crippled. They had come from southern Ukrainian community of Spat, Crimea; Fast was from Ural Mountains area in Russia where South Russian Mennonites had created a “daughter colony” a generation earlier.   Each had siblings who fled to Moscow in 1929 with them and who were accepted by Canada in 1930. My grandparents however were rejected—she was a single woman with frail parents; he was a man with an ill child. Perhaps in contexts like these the falli...

What does it cost to settle a Refugee? Basic without Medical Care (1930)

In January 1930, the Mennonite Central Committee was scrambling to get 3,885 Mennonites out of Germany and settled somewhere fast. These refugees had fled via Moscow in December 1929, and Germany was willing only to serve as first transit stop ( note 1 ). Canada was very reluctant to take any German-speaking Mennonites—the Great Depression had begun and a negative memory of war resistance still lingered. In the end Canada took 1,344 Mennonites and the USA took none born in Russia. Paraguay was the next best option ( note 2 ). The German government preferred Brazil, but Brazil would not guarantee freedom from military service, which was a problem for American Mennonite financiers. There were already some conservative "cousins" from Manitoba in Paraguay who had negotiated with the government and learned through trial and error how to survive in the "Green Hell" of the Paraguayan Chaco. MCC with the assistance of a German aid organization purchased and distribute...

Russian and Prussian Mennonite Participants in “Racial-Science,” 1930

I n December 1929, some 3,885 Soviet Mennonites plus 1,260 Lutherans, 468 Catholics, 51 Baptists and seven Adventists were assisted by Germany to flee the Soviet Union. They entered German transit camps before resettlement in Canada, Brazil and Paraguay ( note 1 ) In the camps Russian Mennonites participated in a racial-biological study to measure their hereditary characteristics and “racial” composition and “blood purity” in comparison to Danzig-West Prussian, genetic cousins. In Germany in the last century, anthropological and medical research was horribly misused for the pseudo-scientific work referred to as “racial studies” (Rassenkunde). The discipline pre-dated Nazi Germany to describe apparent human differences and ultimately “to justify political, social and cultural inequality” ( note 2 ). But by 1935 a program of “racial hygiene” and eugenics was implemented with an “understanding that purity of the German Blood is the essential condition for the continued existence of the ...

Creating a Spiritual Tradition: Nine Core Texts

Just before Mennonite immigration to Russia, Prussian leaders were feverishly translating the tradition from Dutch to German. In addition to the translations, a few other key pieces were also written and together these texts shaped the Russian Mennonite tradition. 1. In 1765 certain core writings of Menno Simons were selected, edited for brevity and focus, and translated into a first German edition by Johannes Deknatel ( note 1 ). 2. Hymnals: In 1780, Danzig Flemish Elder Hans van Steen with supporting ministers published (translated): A Spiritual Hymnal for General Edification, in which, besides David’s Psalms, a collection of specially selected old and new songs can be found . The Flemish had “always” worshiped in Dutch and as late as 1752 they had ordered 3,000 Dutch hymnals from Amsterdam. Two-thirds of the hymns in the Danzig hymnal were adopted from the Lutheran and Reformed tradition This was the second unique Mennonite hymnal in “the language of the land”; in 1767 Elbing an...