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

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...

Life in Exin, 1944: German-Occupied Poland

After the 1943-44 portion of the Great Trek ended with settlement of some 35,000 Mennonites in German-annexed Poland, the Gnadenfeld area trek members were scattered in resettler camps ( Umsiedler-Lager ) around Exin ( Kcynia ) and the Altburgund District administrative centre of Dietfurt ( Żnin ), including the hamlets of Kiefernrode ( Słupowiec ), Schwarzerde ( Malice ), Schmiedebach, etc. ( note 1) . Until World War I, the area was part of the German-Prussian Province of Posen, about 170 kilometres south-west of Danzig ( Gdańsk ) and about 400 kilometres east of Berlin. Almost all ethnic German resettlers from Ukraine arrived through Litzmannstadt (Łódź), one of two entrance points from the east into new German province of “Warthegau” ( note 2) . Here thousands were cleansed, deloused and processed daily. Some Gnadenfeld group members were brought to Janowitz (Janowiec) , near Hermannsbad in the District of Hohensalza for quarantine. Here fresh straw was laid out on the floor for ...

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...

More Royal News! Mennonites give gifts of “Oxen, Butter, Ducks, Hens & Cheese” to new King (1772)

What do Mennonites offer a new king? The ritual ceremonies of homage to a new European king—as we see on TV these days--are ancient. Exactly 250 years yesterday, Frederick the Great became king over Mennonites in the Vistula River Delta where most of our ancestors lived. Here is how that played out. On May 31, 1772, Heinrich Donner was elected elder of the Orlofferfelde Mennonite Church, 25 km north of Marienburg Castle in Polish-Prussia; thankfully he kept a diary ( note 1 ). Only a few months later the weak Polish-Lithuanian Commonwealth collapsed and was partitioned by powerful, land-hungry neighbours: Austria, Prussia and Catherine the Great’s empire. In the preceding decades Mennonites had lived with significant autonomy, felt secure under the Polish crown and could appeal to the king for protection . Now some 2,638 Mennonite families were under Prussian rule. Frederick II took possession of his new lands on September 13, and then invited four persons of nobility plus clergy from ...

Canadian Mennonites and Paraguay: 1922

The first attached photo vividly depicts a meeting of conservative Mennonite elders in Saskatchewan and Manitoba in 1922 who intended to lead their communities to Paraguay. This was happening as hundreds of “Old Colony” Mennonites were leaving for Mexico. The “Old Colonists” from Manitoba’s West Reserve were in fact the first conservative Canadian Mennonites to scout out Paraguay for settlement land. In 1920 they were assisted in their search by New York financier and lawyer, General Samuel McRoberts, who had extensive holdings as well as political and business connections in Paraguay. The delegation travelled 90 km into the Chaco interior, west of the Paraguay River. They were however unimpressed with the land and ultimately recommended Mexico to their community ( note 1 ). Other conservative groups in Manitoba and Saskatchewan were however interested in sending their own scouts to assess the Chaco and the political climate in Paraguay vis-à-vis the list of privileges they were seek...

Ideas for Educational Reform, 1832

After four decades in Russia, the president of the Guardianship Committee for Foreign Colonists, Andrei Fadeev, considered only eight of 116 Mennonite teachers in the two larger regions of Katerynoslav and Tauria—which included the Molotschna—fit to teach ( note 1 ). Jakob Bräul’s Rudnerweide schoolhouse was given the same status as Heinrich Heese’s Ohrloff Agricultural Society School with regard to policies and “especially for the teaching of Russian” ( note 2 ). Fadeev triggered great angst when by “imperial decree” he distributed a book to church elders written by German Mennonite Abraham Hunzinger on the modernization of Mennonite schools and church. It was a friendly gesture and poke. The Molotschna was already a tinderbox, and this spark introduced by a state official to strengthen the community ignited a fire in the colony. Fadeev wrote to Johann Cornies on January 12, 1832: “Most valued Cornies ... I advise you to acquire and read a booklet sent to your church leaders f...

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...

Russo-Japanese War and the Mennonite Response, 1904-05

In February 1904, Russia declared war on Japan and Mennonite congregations sent the Tsar messages of loyalty, love and prayers. The large Lichtenau-Petershagen-Schönsee congregation in the Mennonite Molotschna Colony in today’s Ukraine led by 80-year-old Elder (Bishop) Jakob Töws expressed its “deep loyalty and love for the throne and the Fatherland” ( note 1 ). Similarly, the Mennonite Chortitza congregation declared that Mennonites bow “humbly before the Imperial Majesty with most faithful love and devotion,” and “together with all faithful subjects send their most passionate prayers and supplications to the Most High, that He may extend his mighty hand over the beloved Tsar and the Russian people, and that peace may soon be returned” ( note 2 ). The Einlage Mennonite Brethren congregation offered a similar statement, “inspired by feelings of boundless dedication to the Sovereign Fatherland,” with “passionate prayers” for the Tsar and Fatherland, based on 1 Timothy 2:1–4 ( note 3 ...

1843: London Bible Society, revival and School reform

In 1843 the Russian Mennonite colonies received a visitation from the London Bible Society. It was the same year that Charles Dickens published "A Christmas Carol" about the miser Ebenezer Scrooge and his conversion after the visitation of three Christmas ghosts! Dickens was not happy that the Church’s overseas mission budget was so large, while in his view they neglected the poor on their own doorsteps in London. Ebenezer was in fact a common British name of the era. A few years earlier the Molotschna was visited by a delegation from the British and Foreign Bible Society. The British agent, Reverend Ebeneezer Henderson, convinced Molotschna elders and Johann Cornies to establish their own Bible Society. "As they live on habits of friendship and intimacy with their Tatar neighbours, and one of their principal men [Cornies] speaks the Tatar with fluency, we furnished him with a good supply of New Testaments, and other portions of Scripture, in that language, that they m...

Catherine the Great’s 1763 Manifesto

“We must swarm our vast wastelands with people. I do not think that in order to achieve this it would be useful to compel our non-Christians to accept our faith--polygamy for example, is even more useful for the multiplication of the population. … "Russia does not have enough inhabitants, …but still possesses a large expanse of land, which is neither inhabited nor cultivated. … The fields that could nourish the whole nation, barely feeds one family..." – Catherine II (Note 1 ) “We perceive, among other things, that a considerable number of regions are still uncultivated which could easily and advantageously be made available for productive use of population and settlement. Most of the lands hold hidden in their depth an inexhaustible wealth of all kinds of precious ores and metals, and because they are well provided with forests, rivers and lakes, and located close to the sea for purpose of trade, they are also most convenient for the development and growth of many kinds ...