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

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...

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...

"They are useful to the state." An almost forgotten Prussian view of Mennonites, ca. 1780s-90s

In 1787 Mennonite interest for emigration was extremely strong outside the quasi independent City of Danzig in the Prussian annexed Marienwerder and Elbing regions. Even before the land scouts Johann Bartsch and Jacob Höppner had returned from Russia later that year, so many Mennonite exit applications had flooded offices that officials wrote Berlin in August 1787 for direction ( note 1a ). Initially officials did not see a problem: because Mennonites do not provide soldiers, the cantons lose nothing by their departure, and in fact benefit from the ten-percent tax imposed on financial assets leaving the state.  Ludwig von Baczko (1756-1823), Professor of History at the Artillery Academy in Königsberg, East Prussia, was the general editor of a series that included a travelogue through Prussia written by a certain Karl Ephraim Nanke. Nanke had no special love for Mennonites, but was generally balanced in his judgements and based his now almost forgotten account of Mennonites on perso...

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 ...

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...

"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...

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...

Ukrainian Famine and Genocide (Holodomor), 1932-1933

In 2008 the Canadian Parliament passed an act declaring the fourth Saturday in November as “Ukrainian Famine and Genocide (‘Holodomor’) Memorial Day” ( note 1 ). Southern Ukraine was arguably the worst affected region of the famine of 1932–33, where 30,000 to 40,000 Mennonites lived ( note 2 ). The number of famine-related deaths in Ukraine during this period are conservatively estimated at 3.5 million ( note 3 ). In the early 1930s Stalin feared growing “Ukrainian nationalism” and the possibility of “losing Ukraine” ( note 4 ). He was also suspicious of ethnic Poles and Germans—like Mennonites—in Ukraine, convinced of the “existence of an organized counter-revolutionary insurgent underground” in support of Ukrainian national independence ( note 5 ). Ukraine was targeted with a “lengthy schooling” designed to ruthlessly break the threat of Ukrainian nationalism and resistance, and this included Ukraine’s Mennonites (viewed simply as “Germans”). Various causes combined to bring on w...

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...

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...